understood when she speaketh as you may read in Cant. 5. or Solomons Song ver 2. in these words I sleep but my heart waketh it is the voice of my beâ—oâ—ed that knocketh saying Open to me my Sister my â—ove my Dove my undefiled for my head is filled with dew and my locks with the drops of the Night this may give us to understand that although the eyes may be shut yet the thoughts may be awake and at work and thus it may be understood of the wise Virgins they slambred not slâ—pt The second difference between slumbring and sleeping is in the leâ—gth of 〈◊〉 a slumber supposeth a short time whereas a deep sâ—â—â—p is long and proper to young and healthy weary and drunken persons whereas slumbring is proper to aged weak sickly Persons Thirdly A person in slumbring is as to himself sensible of the length of time and thinketh the time longer than it is whereas in a deep sleep he is not sensible but thinketh the time shorter than it is it is certainly true that a Person in a spiritual sleep a deep sleep is not sensible of the length of time he lyeth in that secure quiet estate till some eminent dispensation of affliction awaketh him Fourthly One in a slumber a small â—oise doth awaken him he can here lightly and distinctly as the Church could Cant. 5.2 it is the voice of my beloved though she was in this shallow sleep she is soon awaked but a Person in a deep sleep is not easily awaked to this the Prophet Isaiah alludeth in Isaiah 28.10 they are in a deep sleep therefore there must be Line upon Line Precept upon Precept to awaken them these Persons are said to be under a Spirit of deep sleep Now that this evil of slumbring and sleeping will prevail in the latter days a little before the second coming of Jesus Christ will appear First From that Provision that Christ hath made with particular respect to that day for it is plain and clear from Math. 24.25 our Lord Jesus Christ is here upon the predictions of his second coming and when he speaketh of wakefulness or watchfulness it is as to that day also you may see Mark 13. and the two last ver lest coming suddenly he find you sleeping and further addeth in these words what I say unto you I say unto all watch this implieth the danger that â—â—ll be in that day Christ seemeth to intimate that then Persons will be very prone and apâ— to sall into those evils in thaâ— day even then when Christ is near his second coming what less then this can be supposed to bâ— the meaning of all those cautions warnings counâ—cels exhortations directed to this day from Christ own mouth Secondly The truth of this position appeareth from those beginnings of this defection even iâ— the Apostles days see what St. Paul saith to the Church of the Romans Rom. 13.11 And thaâ— knowing the time that now it is high time to awakâ— out of sleep for now is our Salvation nearer theâ— when we believed By this we are informed that such an evil as this of Sleeping did begin to appear iâ— the Apostles days also see what the Apostle saith to the Church of the Ephesians Ephe. 5.14 These words wherefore he saith wake thou that sleepest and arise from the dead and Christ shall give theâ— light and further read what the Apostle saith to this matter in his first Epistle to the Thessalonians Thes 5.6 In these words Therefore let us not sleep as do others but let us watch and be sober by this it doth appear that there was Sleeping in that day according to the fence of the Text before us but what may be the reason of the prevailing of this evil in the latter day First it may arise from the abounding of formal external Professors in those days I may say many are asleep because never truly awaked only rowsed not raised from death or to stand up from the dead there are many that are startled and seared afflicted and convinced but not thorougly converted and awakned and raised up from tâ—e dead as the Apostle calleth it We read that while St. Paul reasoned of righteousness temperance and judgment to come Felix trembled but we hear no more of him he was not thorowly awakened nor raised up to this agreeth what the Apostle speaketh of Professors amongst the prevailing evils of the latter days in 2 Tim. 3.5 These words having a form of Godliness but denying the power thereof from such turn away Secondly It ariseth sometimes from former wakefulness and industry it is observed that Persons of a more than ordinary zeal and industry weary themselves and soon fall a sleep of this sort were the Church of Ephesus spoken of in Rev. 2.2 3 4. I know thy works and thy labour and thy patience and how thou canst not bear them which are evil and thou hast tryed them which say they are Apostles and are not and hast found them lyars And hast born and hast patience and for my names sake hast laboured and hast not fainted Nevertheless I have somewhat against thee because thou hast left thy first love this people had laboured much 't is twice exprest we find four qualifications which did precede the drowsie and sleepy state of this Church which is expressed by the Spirit of God in that place First They were choicely induced with the grace of patience in affliction 't is twice exprest in the Context Secondly They were not only patient but active they laboured as is twice exprest Thirdly They could not bear with evil in their members or teachers which was a choice qualification in them Fourthly They held a long time in this State therefore it is added and hast not fainted yet after this industry she fell a sleep she left her first love and ceased this vigorous motion whereupon the are called upon to do their first works So thâ— Church of Sardis had likewise persevered well the are only desired to hold fast what they had Thâ— Hebrew Church was eminent for zeal and industry if we compare them with Acts 4.4 Howbeâ— many of them which â—eard the word believed and thâ— number of the men were about five thousand Alâ— Heb. 10.32 But call to mind the former days in wâ—iâ— after ye were illuminated ye endured a great fighâ— of afflictions but now they were asleep Thirdly This is occasioned from Satans subtâ— endeavours to work persons out of love with thâ— Holy Scriptures from hence it is that St. Paâ— taketh such pains to perswade Timothy to have a duâ— esteem and respect to the Holy Scriptures to thâ— end he might be preserved in the power of Godâ— ness as in 2 Tim. 3. chap. 14. ver to the enâ— But continue thou in the things which thou hast learâ— ed and hast been assured of knowing of whom thoâ— hast learned them and that from a child thou haâ— known the Holy Scriptures which are able to makâ— thee wise unto
uncharitableness in three circumstances First Their positive denial not so or we cannot do it or it is not in our power so to do Secondly their selfish reason given we must supply or serve our selves first Nabal's answer to Davids Servants will serve in this case shall I take the Oyl that I have provided for my self and give it to you No. Thirdly It is harsh as to the ironical advice given considering the time it was given in there was none then to be had they served those as Elijah served Baals worshippers 1 King 18.27 The Sixth thing considerable is the advantage of the wise they are said to be ready having a stock by them they went in with the Bridegroom Seventhly We have the full relation of the disappointment of the foolish Virgins in three circumstances First The door is shut against them Secondly We have the successless allegation of their profession and acquaintance with Christ which was with great confidence if we compare Math. 7.23 with Luk. 13.27 But he shall say unto them I tell you I know you not whence you are depart from me all ye workers of iniquity Thirdly We have Christs positive denial to open the door with the reason of it Eighthly We have in these Verses our Lords application of the whole Parable in a general use of exhortation to the duty of watchfulness as if in effect our Lord should say You my Disciples take notice all these evils have or shall happen for want of this great duty of watchfulness for the best of these and the wisest had enough to do to be ready to go in with Christ now of each of these eight particulars I shall briefly speak a few words First The actions and transactions of these both wise and foolish in order to their Lamps in which circumstance we have four Emphatical words First then Secondly all Thirdly arose Fourthly trimmed This then hath reference to the time of the cry in Verse the seventh it implies the speediness of this address there is no delay when this alarm is given neither will it admit of a delay for Christ is swift in his motion in his second coming Secondly We have the universality of this attempt all the foolish as well as the wise are concerned herein as all ten fell asleep so all ten are awakened by this Midnight cry Thirdly They arose not only awaked but arose stood up the word here is often and generally in Scripture used to set forth a resurrection from the dead Fourthly The business they set upon when thus raised the Text saith they trimmed their Lamps or Candles for Lamps and Candles are taken one for another as you may see in the margent where Candle is read We read in Scripture of two sorts of Lamps burning bright and shining Lamps as in Isaiah 62.1 For Sions sake I will not hold my peace and for Jerusalems sake I will not rest until the righteousness thereof go forth as brightness and the Salvation thereof as a Lamp that Burneth Compare this with St. John 5.35 He was a burning and a shining light and ye were willing for a season to rejoyce in his light such was St. John in his conversation and Doctrine Secondly We read of a despised Lamp as in Job 12.5 He that is ready to slip with his feet is as a Lamp despised in the thought of him that is at case that is an old rusty Lamp without light or Oyl what is that good for it is of no esteem the foolish Virgins Lamps are despised Lamps according to what Job speaks in Job 12.5 of no worth nor use for what use is a Lamp of if not to hold forth light The great incumbent work of the Virgins awake is to trim their Lamps the word trim in Scripture hath a four fold acceptation First To adorn or beautifie see 1 Pet. 3.3 Whose adorning Secondly It is taken for to garnish so understood Mat. 12.44 Thirdly to prepare or trim is all one thus understood in Amos 4.12 Fourthly Sometimes it is called dressing we read in Scripture of dressing the Lamps as in Exod. 30.7 Also we read of dressing feet in 2 Sam. 19.24 Now to dress or trim a Lamp implyes two things First to draw up the wiek to make it burn clear Secondly To pour in Oyl to supply the root from whence it is said they had Vessels besides their Lamps I shall note from the words thus opened these four things or Doctrines observable First Doctrine that spiritual drowsiness slumbring and sleeping doth dammage and ruine our profession weakeneth our Lamps or lights the Lamps run to ruine while they were asleep insomuch that they now want trimming The second Doctrine That the Lamps of the best and wisest professors want trimming The Third Doctrine a Christian is in no fit case to meet Christ but with a trimmed Lamp The Fourth Doctrine That it is the property of a truly awakened Christian to concern himself about his Lamp so as to have it adorned garnished prepared and drest or thus A Christian is no Christian without good light good light is essential to a true Christian I shall wind up this seventh verse with a few words to each of these I hope you carry along in your minds that by the Lamp in the context is intended the conversation and profession for this light must be divided into two parts the inward and the outward the inward light is faith and love the sense of Gods love these all do decay whilst the Spirit of sleep is upon them Secondly As to the light of conversation thiâ— also is liable to dimness contrary to what our Lord calleth for in St. Mat. 5.15 Let your lights so shine that men seeing your good works may glorifie your Father which is in Heaven if this be the effect of this sleep have a special care to watch against it The Second Doctrine The Lamps of the best of Saints want trimming Psal 73.17 compared with Psal 51.12 The Church of the Hebrews and also the Ephesians St. Paul stirs up Timothy to trim his Lamps while he bids him sâ—ir up the gâ—ft given him 2 Tim. 1.7 The Vse from bence by way of instruction It doth not therefore follow that a Christian hath no light because it doth not burn clear it is possible it wants trimming The Third Doctrine None are fit to meet Christ but such as have trimmed Lamps therefore no sooner do these Virgins hear the noise of the Bridegrooms Coming but they fall to trimming We have a remarkable place for this Luk. 12.35 Let your loines be girded about and your lights burning and ye your selves as those that wait for the Lord. But that little time I shall spend shall be upon the Fourth Doctrine Fourth Doctrine That a truly awakened Christian is to inquire into and inspect the State of his Lamp or Light In handling of which Doctrine I must have an eye to Light within conversation without grace in the heart holiness in the conversation An
Fourth Doctrine That workers of iniquity may have a strong confidence Faith and knowledg in Christ The Fifth Doctrine Boldness and confidence is not alwayes a sign of a good estate The Sixth Doctrine A wicked or a reprobate person may be inabled by the Spirit of God to do great things in his name The Seventh Doctrine It is a very hard matter to perswade persons that Christ does not know them See what pains Christ takes to beat them off I tell you I profess I know you not Now all these observations are worth our consideration and improvement as they are drawn from these Scriptures joyntly considered but those which I purpose to insist upon are such as do naturally arise from these verses alone which are as followeth The First Doctrine from the words That some unprepared and unwise persons shall be vehemently desirous and passionately solicitous for life and Salvation when too late See the pains these persons take after their awakening First They apply themselves to the wise for Oyl Secondly They go to buy Oyl Thirdly They come to Christ though the door is shut yet this doth not discourage them they come with confidence as if they could command entrance need makes them to seek with pains like some condemned person begging Cordially for a pardon The Use of the Doctrine May not this serve for a Land-mark for us to warn us to seek in earnest and make sure in a proper time and season Oh! come improve your little time and season consider how sad it will be to fall into this state as these in our Text seek early and earnestly in time before it be too late take Solomons counsel Eccl. 9.10 What thy hand findeth to do do it with thy might for the same reason he gives there thou canst not do it in the grave nor after the grave The Second Doctrine That many high professors shall suffer a great and total irrevocable disappointment contrary to strong expectation at Christs appearance persons may live die rise in strong hope and yet their hope deceive them But what may be the ground and reason of this disappointment First Mistaking those Scriptures that speak of the qualifications upon which Salvation is built takeing those Scriptures too narrow that speak of Faith as if bare believing were enough without the powerful effects of Faith in purifying the heart and life not taking in such Scriptures as Acts 15.9 Purifying of the heart by Faith 1 John 3.3 Every man that hath this hope in him purifieth himself 〈◊〉 he is pure Second Reas of this dreadful disappointment lyet in a conceit of our own doing not disclaiming 〈◊〉 acceptance from any thing in our selves to expecâ— life and Salvation and acceptance from God bâ— Christ alone Third Reas is for want of looking as narrowly tâ— our hearts as lives judging our selves for thought as well as actions for we may gather that what these foolish Virgins plead relates to externals not heart vvork They could not plead thou knowest I have lâ—boured vvith my own heart in secret and mourneâ— over my heart vvandrings that it had been their Soâ— request God would cleanse them from secret sins 〈◊〉 create in them a clean heart and renevv in them a righâ— Spirit they do not commune with their own heart Psal 4.4 Fourth Reas is living in some known sin notwithstanding all their external duties of Faith and obedience yet saith our Lord ye are workers of iniquity Balaam had much of the Spirit of God to assist him in excellent Prophecie yet had corruptness in his heart unto whom St. Peter compares some professors in his day 2 Pet. 2. Fifth Reas is living in disobedience to some known law of Christ and this iniquity is exlex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the Law 2 Thes 2.8 Then shall that iniquity be revealed And that our Lord lays much upon this we may perceive if we will weigh Christs application Mat. 7.20 what we had spoken before whosoever therefore shall hear these sayings of mine and do them â—e is the wise builder his house shall stand We now proceed to the third Doctrine That the great ground of Christs rejecting persons from glory with him in the last day lyeth in his not knowing them I know you not I profess I never knew you it will be a sad and dreadful state at that day not to be known of Christ In handling this Doctrine I shall speak to these two things First What it is for Christ to know a person in that day Secondly Shew you how a person may now know in himself that Christ will know him then First For Christ to know a person cannot be understood a bare knowledge for soâ— he knows all both good and bad even their hearts are known to him he knows what is in man John 2.25 but to know here must be understood to approve esteem a person with respect and so it must be understood Exod. 1.8 There arose another King that knew not Joseph that is had no favour for him and thus the World is said not to know the Saints 1 John 3.2 In this sence it is that St. Paul would have the Thessalonians know their Preachers 1 Thes 5.12 know them and thus God is said to know the Godly Psal 1.6 thus God is said to know Abraham Gen. 18.19 For I know him Secondly For God to know is for him to take care and make provision thus Christ is said to know his sheep John 10.14 But how may a poor Soul know in himself now that Christ will know him in that day First Ask thy soul this question dost thou know Christ they that know him shall be known of him it is a matter of great concernment to know Christ rightly John 17.3 This is life eternal to know Christ as we ought to know him But how shall I then know that I do know him Ans First if thou knowest him as thy Saviour Secondly If vve know him rightly vve knovv him as our King vve obey his Lavvs that is more than saying Lord Lord Mat. 7.21 1 John 2.4 He that saith he knoweth him and keepeth not his Commandments is a lyar Thirdly To knovv Christ is to ovvn him in sufferings the contrary is to be ashamed of him and vvill incur Christs being ashamed of such at this day Mark 8.38 Fourthly Those that knovv Christ knovv him in his members for a person to say he knovvs Christ and not to knovv his Saints is inconsistent they that knovv not the Children of God are emphatically called the World Christ takes vvhat is done to his members as done to himself as appears Mat. 25.40 And these are of those that Christ knovvs There is more in love to the Brethren than in casting out Devils to oblige Christ to knovv thee Fifthly Such knovv Christ vvho keep Communion vvith him 1 John 1.6 and this Communion is greatly maintained by cordial and secret prayer Sixthly If thou knovvest Jesus Christ that knovvledge tends to holiness in
received of this kind To grow in grace is a positive duty 2 Pet. 3.18 And that this is wonderfully acceptable to God where there is an addition we may perceive if we seriously read 2 Pet. 1. to the tenth verse this is called Fruit Phil. 4.17 Not that I desire a Gift saith Paul but I desire fruit that may abound to your account Secondly Then are you gainers with acceptance when your Talent by improving hath gained souls to Christ more Servants into the Master's family This is Christ's glory Heb. 2. Here am I and my Children how many Servants hast thou Gained and begotten to Christ This shall be thy Glory and Crown in the day of Christ this is Paul's glory 1 Thes 2. last Thirdly That which is thy acceptable Gain is when thou hast walked so as to gain glory to God and Christ by thy walkings Matth. 5.16 That they may glorifie thy Father which is in heaven It was that which Jesus Christ pleaded to his Father Joh. 17. I have glorified thee on earth and these will God glorifie in heaven This is to walk worthy of God 1 Thes 2.12 and worthy of Glory 2. How may a Servant of Christ deserve the name good None is good but God I Answer None is good in the abstract but God good so as to have no mixtures of evil but some are called good as Barnabas Acts 11.24 is said to be a good man but good in the fence of the text must be taken for one profitable and beneficial so we understand a good Servant to us is a profitable Servant one that is faithful in our business to our profit the good Servant here is as much as if he had said profitable Servant 3. What are these few things By few things we must refer to the Talents as before the few things are the five Talents the Master undervalues his intrustments to magnifie the profit of the Servant Christ speaks with the least byway of diminution from what he had intrusted him with I trusted thee with but a few things Christ takes notice of all disadvantages in quality and quantity that he might advance the Faithfulness of his Servants to him Thou hast been faithful in a few things 4. What Rule shall this be as part of the Servants reward I Answer The same that Christ's shall be as the Joy so the Rule It is material Command and Government Rev. 2.27 Rule over the nations with Christ as here over ten Cities 5. When-as here it is called the Masters Joy it implys a very large and unspeakable Joy Joy in this fence is not only Goodness but Glory Christ is said to be anointed with the oile of Gladness above his fellows Psal 45. but his fellows shall have some of the same anointings though not so much in quantity yet the same in quality and kind it is the Joy of the Lord. There are ten Parts observable in these words 1. That the best and highest intrusted Servants of Christ must be accountable for their stock received such as have received five Talents 2. A True and Faithful Servant of Christ is very free and apt to acknowledg all his Enjoyments and Intrustments to be of God Thou deliveredst unto me five Talents 3. Where Christ hath given Stock he doth indispensibly require Improvements 4. Winning and gaining is the required and acceptable life of a Christian 5. That Jesus Christ is exceedingly pleased even to satisfaction with delight with an industrious Servant one that doubles his Stock 6. Faithfulness and industry sloathfulness and wickedness are taken on for another by Christ 7. Christ's way of trying his Servants is by trusting them with a little first called here few things 8. The well improvement of a little in Spirituals doth infallibly introduce and bring in increase 9. Future Rule is one great part of Christ's future Reward to his Faithful Servants for their industry 10. That the state and Condition of Christ's Servants at his Coming is a state of great Joy Of these a few words I shall pass these Observations very briefly because I have spoken something in the opening of the words to some of them First That the best and highest of Christ's Servants must be accountable to Christ at his Coming This is often hinted in the Scriptures those two Scriptures Rom. 14. 2 Cor. 5.10 Paul takes in himself We must all appear before the Judgment-Seat of Christ to receive the things done in the body whether they be good or bad the good must be brought there as well as the bad This Truth is at least implicitely held forth in the message of Christ to Pergamos Those that are praise-worthy must receive a white-stone a token of their Acquitting and Justification which is spoken in a borrowed speech from the manner of the proceedings of the Courts of Judicature in those days when persons were acquitted they had a white-stone given into their hands Which doth teach us that the innocent as well as the guilty the faithful as well as the wicked Servant must be reckoned with this is the day of blotting out the sins of true converted persons See Acts 3.19 this is the proper time when those praise worthy shall receive praise of God 1 Cor. 4.5 The Consideration of this truth serves to teach humility and holiness thy actions must be examined by Jesus Christ before thou art commended whatsoever men say of thee or account of thee that is the day of manifestation of thy Faithfulness This well considered will much promote Holiness and Carefulness 2 Cor. 5.9 Wherefore we labour that we may be accepted of him So much for the First Part. 2. Part. The true and Faithful Servants of God are free and ready to acknowledg all their enjoyments and intrustments are of God This I might largely prove from the Current of Scriptures but I forbear to be large only see what Paul saith 2 Cor. 3.5 but our sufficiency is of God And as they are ready to acknowledg whilst they are here so they are as ready to acknowledg it to Christ at his appearance as in our Text. And all this ariseth from that principle of humility dwelling in them which makes them little in their own eyes both now and then Read the frame of Spirit that dwelt upon Holy and Humble Paul 2 Cor. 4. I shall only leave this one word of instruction from hence Study how acceptable this frame of Spirit is to Christ when he findeth it either now or then Part. 3. When Stock is given there is improvement indispensibly required the Contrary will not be born by God or Christ This I have spoken unto before Part. 4. That the right state of Christ is a Winning Gaining state If thy State be right as it ought to be thou art gaining increasing and adding in the inward man This is a true and a proper Character of a righteous and holy person Job 17.9 he grows stronger and stronger The Father who is the husbandman purgeth his vine John 15. that
AN ALARM To Slumbring CHRISTIANS Or the PARABLE Of the Wise and Foolish VIRGINS And of the TALENTS SHEEP and GOATS BEING A plain and practical exposition of the whole XXV Chapter of St. Matthews Gospel calling upon all Professors to a strict and constant Watchfulness lest their Lord at his certain and second Coming find them not ready but with their Lamps gone out Blessed are those Servants whom the Lord when he cometh shall find watching Be ye therefore ready also for the Son of man cometh at an hour when ye think not Luk. 12.37.40 By Samuel Loveday LONDON Printed for Francis Smith at the Elephâ—nt and Castle near the Royal-Exchange in Corâ—â—â—â— 1675. THE EPISTLE To the READER FRiend whoever thou art into whose hands this insuing piece may come I must say the rudeness of speech and unpolished stile of the ensuing Book doth necessarily not complementally call for a Prologue or Preface of Apology for it self and this I say in its behalf that it was never intended for so publick a view in the first study of it but only to be communicated to that small Congregation over which I am concerned by the providence and grace of God as a Pastor or Feeder to whom or in whose hearing these things were more largely handled for the space of one whole Year by the Author who intended so to have left it had not strong and following importunities from several who had been hearers of the matter more largely changed my mind and prevailed with me to publish it and if any by the publication receive any profit they are debters to the forenamed under God for it For my own part I am I can say truly deeply sensible of much imperfection in the management and that I shall need thy candid and favourable indulgence overlooking manner and heeding matter as it agrees with the current of Scripture The brokenness and imperfections hereof were partly occasioned by the length of time since they were delivered and partly that those notes remaining in my hands were very concise and brief being but the very heads of the matter insisted on this I only leave as a modest plea for my self knowing that truth is of age to speak for it self And so I proceed to an Introduction to the matter it self contained in the following discourse The matter before us is excellent matter though wrapt up in Parables not with a design to lock it from us but that in condescending to set forth heavenly things by earthly we might the easier come at the meaning Now this we must know that all terms and circumstances in a Parable are not for probation but illustration a Parable will not always as we say run upon all four but we must eye and observe the scope and design of a Parable and it is the work of a Gospel Minister not only to Preach but to expound and open the Scriptures and divide or cut asunder the Scriptures giving each their Portion It was the work of our Lord Christ when he was on earth not only to preach as we find him doing Math. 5. Luk. 4. but expounding the Scriptures See that remarkable place Luk. 24.27 beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself though the Scriptures do in good measure expound themselves if well observed yet the Lord in all ages appointed instruments for that work God foresaw there would be need of Interpreters When the Eunuch read the Prophet he wanted some body to guide him and God guides Philip to do this office God usually conveys light by instruments whom he first inlightens The Subject which we have before us is a heart-searching Subject if seriously heeded and as heart-work is the principal and only work which Professors are to be conversant about in this latter day so it is to be feared there is no work more superficially carried on by most some not knowing what it means others forgetful of their hearts not observing Solomons Counsel Prov. 4.23 to keep the heart with all diligence The Apostle St. Paul in his days did foresee in the last days many Professors would be loose as to this main duty which makes him to predict it unto his Son Timothy 2 Tim. 3. Now as I said before the great design of our Lord here is that his Disciples waiting for him should have grace in their hearts a good inside as well as a Profession as you may perceive Christ doth loudly call for a good heart and he knew then the outside would be good also for saith Christ A good man out of the good treasure of his heart brings forth that which is good But mistake me not I do not in the least by what I say design to slight or undervalue Profession but my design and aim is to arm you against degenerating into meer form and a Carcass of Religion without the Spirit and power of it That state is very nauseous and offensive to Gods all-seeing Eye who would have the Churches to know that he is the searcher of the heart and the tryer of the reins Rev. 2.23 The Church in Sardis was then in her Wane when she had a name to live and was dead Rev. 3.2 3. her fault was not that she had a name to live but that she had the name without the nature and what was it that gave her this name to live was it not the form Church Membership Ordinances and what was it that denominated her to be dead but want of faith love zeal yea Oyl in the heart had not these Virgins a name to live are they not called Virgins a living name but wanted life in the Root Had not these Servants of Christ a name to live whilst called Christs own Servants but they wanted love faith and zeal to Christ their Lord in his business had not these Goats a name to live were they not clean Creatures and allowed for sacrifice and was not a Kid of the Goat equally acceptable as a Lamb of the flock but all these are rejected by Christ for want of life in the root This consideration makes me in the Subject following spend so much time and pains in demonstrating sincerity from hypocrisie as you will find as you go along Oh! sincerity is the life of all a perfect heart is that which renders a weak Person although defective in many things yet acceptable with God Take notice of those two remarkable passages between Asa and Amaziah 2 Chro. 15.17 though the high places were not taken away yet the heart of Asa was perfect all his days see the contrary â— Chro. 25.2 concerning Amaziah he did that which was right in the sight of the Lord but not with a perfect heart God measures men by their hearts whether in good or evil actions no man can keep acquaintance and fellowship with God without a perfect heart though he may possibly keep fellowship with the Church yet Christ knows not such but so as to
reject them with a Depart I know you not My dear and Christian Friends who are entred into the race and are aiming at the Crown so run that ye may obtain it is not every running will serve neither is it the best of running will serve if not persevered in to the end the Galatians did run well yet ceast too soon the very best of Professors had need to set these awakening considerations before their Eyes in this back sliding sleeping slumbring day wherein the best of Virgins if not fallen into a dead sleep yet they slumber they all slumbred and slept and let the consideration of the miscarrying of the former Churches awaken us in time What became of the seven Churches of Asia and the former Apostolical Churches is not their Glory laid in the dust long ago Now as formality without life and power was the very thing that prepared the Church of the Jews Gods circumcised Church for casting out of his presence as a dead Carcase so the same formality was the ruin of these first Churches as we may perceive For this is a certain truth that by how much the nearer any sort of Persons come to God in his worship and yet live not up to it it doth provoke God to the most severe proceedings against such as for example Nadab and Abihu Levit. 10. Ananias and Saphira Act. 5. and many more there is enough in this Chapter so awaken us to consider Persons so near to Christ having such boldness and confidence yet not known by him To consider what a close mixture here is between these persons all as it were of one Society of one Family Christs own Sevants of one Flock till Christ severs them Now our Lords great design in these Parables is upon pain of eternal miscarriage and disappointment to provoke industry and faithfulness in all Christs Talents and intrustments and that from a right root that we may plainly gather if we observe Therefore have a special care of sloth and negligence in Christs service that is greatly distasteful to him and consider my Friends that there is no one grace more acceptable to Christ and conducing more to future profit than Charity and Almes to the Poor those whom Christ hath intrusted with the Talent of this Worlds goods as Stewards he expects should as need require dispense them in his house see how Christ takes it in this Chapter ver 35. For I was an hungry and ye gave me meat thirsty and ye gave me drink naked and ye cloathed me Christ takes it as done to his own person and is pleased to found their blessedness upon that foundation if any omission in these near to Christ renders them Goats it is that they had not fed nor cloathed Christ in his Brethren or members If what I have said in my following labour may be a means but to awaken one Person to look to his or her standing and examine their State for eternity I shall be bound to bless God for his assistance in the work I cannot but say I did experience some quickning in my study of it the same I desire for you in the reading of it But I would not hold you too long in this Porch or Preface I shall refer you to the Book it self which I desire you to read with care and consideration I shall only leave Five or Six general rules as to the work of self-examination and provision First Have a special care you mistake not in the two great fundamental points of Repentance and Faith for there may be a counterfeit Repentance and Faith see they be true of the right kind Many miscarry upon this mistake thinking they have them when indeed they have them not Secondly Know this for a truth that where one miscarries through despair hundreds perish through presumption which is the State of those pointed at by Christ in these Parables Thirdly Improve present means and opportunity to get Oyl you see there is a time when it is too late Seek first the Kingdom of Heaven is Christs Counsel and to such seeking is a certain promise made see Prov. 2.8.17 Fourthly Have a special care of too much love to present things that is very dangerous if any man love the World the love of God cannot be in him this hinders Charity no sin so contrary to true Saintship a Saint is much in Heaven Philippians 3.20 Fifthly â—est not content with the measure of grace received but add to and labour to grow in grace Trade for Heaven it is Gods mind that besides getting into Christ we should grow in him to whom much is given of him much is required as we see in this Chapter and he that hath least must make it more one Talent must increase to another grace if true is communicative also to others Sixthly Study much the near approach of the day of reckoning it is not long at the longest before Christ will come to reckon with you set your accounts ready against that day that you may give your account so as that Christ may say Well done good and faithful Servant thou hast been faithful in a few things I will make thee Ruler over many things or as Luke Ruler over Ten Cities Now Reader if thou meetest with any thing strange in this exposition know this that my design is not to impose upon the Scriptures a sense not consonant to the currant of Scriptures or impose upon the judgment of any man I only humbly tender my Judgment in these things to the tryal of the unbyassed Reader Sam. Loveday To the READER THE Prophets have foretold that in the last days the earth shall be full of the knowledge of the Lord and knowledge shall be increased And blessed be God we see these prophesies in great measure fulfilled though not to that degree and universal extent they shall be but the light is growing on more and more unto the perfect day Now among other ways and means whereby this knowledge hath been spread the writings of the Servants of God in all ages have greatly advanced and propagated the knowledge of the truth And they especially are to be commended who by their diligent and faithful labours have opened the Holy Scriptures unto us that by the light thereof we may see light Among the rest of the number of Gods faithful Servants that have imployed their Talents this way the Author of this Treatise is one according to the Subject he hath handled And though every word of God is pure and highly to be prized yet it must be confessed that some protions of Holy Scripture are more useful and profitable than others Such is the wisdom that God hath given to this Author in directing his heart to pitch upon one of the most seasonable Subjects for the day and age we live in The Parable of the Virgins What can be more necessary For the discovery of Hypocrisie in the foolish Virgins For the awakening of sleepy drowsy Christians in the wise Virgins So for
Paul's exhortation to the Church of tâ—e Corinthians 2 Epist 13.5 Examine your selves whether you be in the faith prove your own selves â—now ye not that Jesus Christ is in you except you be Reprobates try whether the root of the matter be in you try by these Rules First Hast thou a true love to Christ in all duties of obedience unto him as 1 John 5.4 his Commandments are not grievous Secondly Art thou afflicted at thy coolings and straglings of heart as well as sins of life so that thou canst not rest in that condition Thirdly Thou mayest know it by the bowing of thy heart to God in every dispensation whether affliction or prosperity both draweth to God it did so with David Fourthly Thou hast a clean heart no sin lodgeth there the pure in heart shall see God We come now to the fifth verse While the Bridegroom tarried they all slumbered and stept in this Verse we have contained a Prophetical relation of the state and condition of the many Prefessors or Virgins in the interval of time between the general going forth to meet the Bridegroom and his real and absolute Coming called here the Bridegroomes tarrying that is tarried longer then they expected they all slumbered and slept there had been a great noise of Christs second coming a little before whereupon many went out to meet him and they waited a while and he came not whereupon they laid down again neglected their watch and fell asleep It hath been much the case of the Christians in England but according to my promise I shall be brief in the prosecution of this Chapter I shall open the words and so proceed to those Doctrines observable Here are four words to be opened First Who is his Bridegroom Secondly What or when is the time of their tarrying Thirdly Who are the all here Fourthly What is this slumbring and sleeping First By Bridegroom here must needs be understood to be Jesus Christ it is so understood in the scope of this Parable and other Scriptures Secondly This tarrying must be understood tarrying according to our apprehension and not only doth the slothful Servant and those Virgins and those Mockers spoken of in 2 Pet. 3.8 Judg Christ to tarry or delay but we may see that the true Spouse of Christ apprehends no less as we may perceive by the scope of Solomons Song Thirdly By all I answ By all must be understood both wise and foolish those that had Oyl as well as those that had none as well those that had it in their Vessels as the rest only there is a difference between a poor and a rich man sleeping a rich man as we may say can better bear it though the wise sleep yet they have a stock though they sleep yet their heart is awake as in Cant. 5.2 Fourthly What is this slumbring and sleeping Answ It cannot be intended a natural sleep but this sleeping beareth a clear resemblance with natural sleep a Spiritual sleeping is a general ceasing from all action and motion while the Bridegroom tarried they all slumbered and slept we have three Doctrines in these words First That Jesus Christ in his second coming cometh under the consideration and relation of a Bridegroom to his Church and people Secondly That Jesus Christ the Churches Bridegroom seemeth in her apprehension to be slow in his motion in his second coming Thirdly That the great prevailing evil in the latter days amongst the highest Professors is slumbring and sleeping a drowsie frame attends Professors in the latter days The first Doctrin That Jesus Christ in his second coming comes to his Church and people as â— Bridegroom in the management of which Doctrin I shall endeavour these four things First Prove this Doctrin from other Scriptures Secondly Shew you what is wrapt up under this consideration and relation to the Spouse of Christ Thirdly Lay down some discovering Characters of those Persons who may comfortably expect Christ as their Bridegroom Fourthly apply the whole First That Christ shall come as a Bridegroom to his Church and people is prophesied of and held out in Scriptures elsewhere see Isaiah 62.5 For as a young man marryeth a Virgin so shall thy Sons marry thee and as the Bridegroom rejoyceth over the Brîde so shall thy God rejoyce over thee that is say some thy Ministers or thy Magistrates shall marry thee to God our old reading is this so shall God marry himself to thy Sons and if we mind the scope it cannot intend no less see the next words as the Bridegroom rejoyceth over the Bride so shall thy God rejoyce over thee the State of the Church is a State of Marriage this may some say was as to the State of the Jews in their return I answ It is more general See what the Apostle St. Paul saith in 2 Cor. 11.2 For I am jealous over you with Godly jealousie for I have espoused you to one Husband that I might present you a chast Virgin to Christ so also in the 5.30 we have the same relation owned to them and this is plain Revel 10.7 Let us be glad and rejoyce and give honour to him for the Marriage of the Lamb is come and his wife hath made her self ready so also see the Verses after the Text. Secondly But what doth this relation carry in it to the Saints who are concerned in it first in general it must needs be a very blessed day suppose it a day when a poor Drudge or Slave were to be Married to a Gentleman of a vast Estate with dear love and affections on his side nay to a Prince doth not the thoughts of such a change with such advancement raise and satisfie her concerned nay ravish her heart with unspeakable joy it breaks her sleep what more particularly is contained in this consideration there are in this Marriage six priviledges which must needs render it a most blessed state to the true Spouse of Christ First It is a day of clearing all doubts dissolving all fears of breaking off or miscarriages or disappointments we know according to the metaphor in wooing time there remains abundance of uncertainty in the state If a Virgin have a good proffer or one commeth to gain her love yet how often doth breaches happen in that state nay some after they are made sure as we call it leave each other and if they are worth having wâ—at fears and doubts possesseth the heart thereupon Oh! how fearful is the woman that he should take distast and leave her insomuch as those who look on or themselves cannot tell whether it will be a Match or no now therefore there is no way to secure all but by Marriage that puts all out of doubt so in this Case this day of Christs second coming to such as are sincere it dissolveth all their doubts and fears and according to the worthiness of the Match so are these fears desires and satisfactions augmented this Marriage day must needs be a day of blessed
coming of Christ for it is taken for granted that Christ is the subject of our â—ext and in this second coming of Christ we have five circumstances considerable and are worthy to be spoken unto First The remarkableness of it it is ushered with a Behold as it is elsewhere Four times we have it added to or ushering in his coming as those things that are of great concernment which call for more than our ordinary observation are brought in with a Behold as I may shew you thorowout the whole Scriptures and it is no wonder though this appearance of Christ be ushered with a Behold for it is a remarkable passage upon a fivefold consideration First As to the transcendent incomparable glory of his Person in that day this is that which Persons are called to behold One glorious in apparel is an object of observation this occasioneth the Church to cry as in Isaiah 63.1 Who is this that cometh from Edom with died Garments from Bozrah this that is glorious in his apparel travelling in the greatness of his strength I that speak in righteousness mighty to save Christ in his first coming came in the form of a Servant mean in his apparel but now in his second coming shall come clothed with visible Glory he shall then be girt with Glory as you may read in Psal 45.3 Gird thy Sword upon thy Thigh O most Mighty with thy Glory and thy Majesty Secondly This second coming of Christ deserves a Behold from that glorious and numerous attendance which he shall have in that his appearing this is that which Jude had in his eye in his fourteenth Verse of his Epistle and Enoch the seventh from Adam Prophesied of these saying Behold the Lord cometh with ten thousands of his Saints also in Psal 68.17 The Chariots of God are twenty thousand even thousands of Angels the Lord is among them as in Sinat in the holy place this is that also that the Prophet Zachariah speaketh in his fourteenth Chapter and first Verse compared with the fifth Verse Behold the day of the Lord cometh and ye shall stee to the Valley of the Mountains for the Valleâ— of the Mountains shall reach unto Azâ—â— yea ye shall flee like aâ— ye fled from before the Earthquake in the days of Vzziah King of Judah and the Lord mâ— God shall come and all the Saints with thee this is an object thaâ— calleth for observation his glorious attendance Thirdly This second appearance deserveth a Behold to be annexed unto it in consideration of thaâ— great power he shall be clothed with in that dayâ— therefore the Evangelist St. Matthew in Math. 24.30 speaking of the coming of Christ saith Anâ— then shall appear the sign of the Son of Man in Heaven and then shall all the Tribes of the earth mourn and they shall see the Son of man coming in the Clouds of Heaven with power and great glory so saith St. Mark also as you may read in Mark 13.26 And theâ— shall they see the Son of Man coming in the Clouds 〈◊〉 with great power and glory and so likewise St. Luke writeth in the very same words Luk. 21.17 in these places power and glory are coupled together Christ in this day shall come as a King then it is no wonder that Persons are invited to behold a King Muth 22.11 And when the King came in to see the Guests he saw there a Man which had not on a wedding Garment and he saith unto him Friend how camest thou in hither not having a Wedding Garment and he was speechless if this King do but ask a Question it striketh them speechless such power is in it Fourthly It calleth for a Behold from the consideration of that wrath and anger he appeareth in in that day this day is called the day of wrath yea of his wrath this maketh the Prophet Isaiah put a Behold to it Isaiah 13.9 Behold the day of the Lord cometh cruel with wrath and fierce anger to lay the Land desolate and he shall destroy the sinners thereof out of it also you may read further in Rev. 6.17 For the great day of his wrath is come and who shall be able to stand Fifthly It is remarkable as to the effects of this day both as to the righteous and the wicked see for this as to the wicked it will be a day of wrath botheruel and with fierce anger as in Isaiah 13.9 and further as to the wicked consider Isaiah 34.4 And all the Host of Heaven shall be dissolved and the Heavens shall be rolled together as a Scrole and all their Host shall fall down as the Leaf falleth off from the Vine and as a falling Fig from the Fig-tree and then shall the indignation of the Lord be upon all Nations and his fury upâ—n all their Armies he will utterly destroy them and deliver them to the slaughter as in the second ver but as to the righteous what will be the effect of this day unto them consider and read Isaiah 35.4 Say to them that are of a fearful heart Be strong fear not behold your God will come with â—ingeance even God with a recompence he will come and save you And the righteous also shall enter into life etirnal even when the wicked shall go into everdasting punishment as in Math. 25.46 The second thing to be considered and spoken to is the juncture of time that he shall come in called here Midnight Night or Midnight is not always to be taken in a literal and proper sense but sometimes mystically and allegorically as in that place Micah 3.6 Therefore Night shall be unto you that he shall not have a Vision and it shall be dark unto you that you shall not divine and the Sun shall go down over the Prophets and the day shall be daâ— unto them so Amos 8.9 And it shall come to paâ— saith the Lord God that I will cause the Sun to gâ— down at Noon and I will darken the earth in the cleâ— day trouble also is called darkness see Job 5.14 They meet with darkness in the day time and gropâ— at Noon day as in the Night And according to that understanding the deepest sorrows and afflictions and states of darkness mâ— be called Midnight to have a noise trouble an hurry at Midnight is very sad and amazing therefore as a very sad state and condition it is said Jâ— 34.20 In a moment shall they die and the peopâ— shall be trâ—ubâ—ed at Midnight and pass away aâ—â— the Mighty shall be taken away without hand anâ— when God will make his Judgments remarkable iâ— deed he chuseth to execute them in the Nigh 〈◊〉 at the Midnight as Exod. 12.29 And it came 〈◊〉 pass that at Midnight the Lord smote all the first-borâ— in the land of Egypt from the first-born of Pharaâ—â— that sat on the Throne unto the first-born of thâ— captive that was in the dungeon and all the first-borâ— of Cattel Christ is said to come as a Thief in
Answer No it appears to the contrary in Scripture because that God both immediately from himself and mediately by his Servants desireth the contrary see the Lords ardent and passionate desire as in Deut. 32.29 Oh that my people were wise so also in Psal 9.8 Vnderstand O ye brutish among the people and ye fools when will ye be wise and this is Solomons wishes throughout the whole book of Proverbs all along The Second Vsâ— From hence we may learn that the Wisdom Faith Love Sincerity and Holiness of one will not serve another or do good to another though of the same Society these were of one Company yet the Oyl of the wise must not be imparted to the foolish Although as to outward deliverance as from outward Judgments those related as the family have received mercy upon their account as Noahs Family did yet not eternal good things received upon their account The Third Use Have a special care of hypocrisie it is a very dangerous evil it is a sin of the highest magnitude it is a sin that is very distasteful to God a sin that Christ pronounceth more woes against than against any sin see Mat. 23. as one calleth them they are the first born of the Devil and there is cause for it for an hypocrite is most dishonourable to God of all for he renders God as the Idol Gods that have eyes and see not ears and hear not they think he seeth not their hearts Christ seemeth to intimate that hypocrites are the first in Hell as in Mat. 24. last They shall have their portion with hypocrites The Fourth Use To the end thou maist be supplied with Oyl as the wise then make Christ thy store-house that is the way to have life and all spiritual supplies as in Gal. 2.20 The life that I live is by Faith in the Son of God without me saith Christ ye can do nothing as in John 15.4 that Soul whose life is hid with Christ in God shall have supplies when those that lay it up in themselves may be drawn away to go to the Creature for Oyl We see this Parable this invites such an answer as have Ne forte not so or not able We now proceed to the ninth Verse But the wise answered saying not so lest there be not enough for us and you But go ye rather to them that sell and buy for your selves We now come to the reply of the wise Virgins to the foolish Virgins request which reply of theirs seems to savour of harshness and uncharitableness in these three circumstances First Their positive denial of their request in this time of their need 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so which word must be understood to arise from an impossibility or else from a negative resolution it cannot or we have no power or it shall not be or we have no will Secondly The reasons given seem to savour of the same Spirit in effect we must see our selves served first and we fear it will not serve to supply our selves and you too Thirdly Their uncharitableness seems to appear in their ironical sending them to buy at such a juncture of time when the Bridegroom was so near his approach it is the judgment of the Assembly that this is but an ironical or mocking direction like to Elijah's bidding Baal's Prophets cry aloud for their God was in a journey there are some that are of opinion that this was simple honest counsel but such an understanding cannot suit with the scope and season it was spoken in but I would not stand too exactly upon every word in a Parable but mind the scope I now proceed to the observations from this Verse First That frugality and seeming covetousness in spiritual things is a demonstration of true wisdom the wise answered not so not a drachm Second Doctrine The best wisest holiest of Saints have none of their stock of sincerity to spare they may well question whether there be enough for both Third Doctrine From the manner of their speaking by way of Irony and mocking from whence this Doctrine ariseth That one part of the punishmâ—nt of negligent and foolish Persons in spiritual things they shall be the Subjects of diâ—ision another day and as some would have it simple Counsel I note that true spiritual grace and wisdom is then rightly come at when it is bought not borrowed or begged go and buy for your selves as if they should say ours cost us dear it is not to be given away buy as we did A few words to each of these and so I proceed First That frugality and covetousness in spirituals is not only consistent with but a demonstration of true wisdom these are the words of the wise not so covetousness which is such a sin that God abhors that Person in whom it is as in Psal 10.3 yet in this case it is allowable 1 Cor. 12.31 Covet earnestly the best gifts though Jacob's dealing with his Brother Esau in an ordinary case would have been condemned as a piece of uncharitableness yet it is not blamed in that case as the blessing and birthright pointed at spirituals therein Esau only is blamed as a fornicatour and profane Person in Hebrews 1.2.16 We have liberty to buy the truth whatever it cost us but not to sell it whatever we may have for it Prov. 23.23 Though usury and taking increase in Scripture is greatly forbid yet usury upon a spiritual account is lawful and allowed as Math. 25.27 Thou ought to have put it out to the bank that I might have received mine own with usury the Church is exhorted Revel 3.11 To hold fast what she had that no man take her Crown the wise have held fast what they had they would not part with a drop Christ loves such covetous closefistedness such Usurers as will hold fast their integrity Job was of this sort I will not let it go as Job 13.13 and this must needs be a demonstration of true wisdom for it doth arise from a right understanding the worth of grace and sincerity Jacob understood the worth of a blessing and birthright but of Esau it is said he in parting with his birthright despised and slighted it see Gen. 25.34 he is counted a wise man in earthly things that holds fast his own But some may object Object But is it not said by David Psal 40.10 I have not had or concealed my righteousness in my heart I have declared and spread it abroad I answ This is to be understood as to the exercise of grace this is a duty which may be termed a trading with not a parting with the stock a well stockt Person is the only Person to do good to others he is the man that teacheth by experience I can tell you by experience how I came by what I have saith David I will tell you what God hath done for my Soul The declarations of experience of grace and sincerity is common to all it is communicable as light you cannot
use it your selves but others must have a benefit and David meaneth no more than this not to part with the principal The First Vse My counsel from this Doctrine is in two branches First The same that St. Paul gives 1 Cor. 12.31 Covet earnestly spiritual indowments The Second use When you have it hold it fast let none go to friend none for take the counsel to Philadelphia Rev. 3.11 Hold fast that thou hast let no man take thy Crown We now come to the Second Doctrine which was this that the best and wisest and Holiest of Saints have none of their stock to spare they have ground to question whether they themselves have enough if they should part with any We have in this Doctrine contained the reason of the former denial we will give you none because we have none to spare lest we expose our selves to want we have little enough for our selves and Charity begins at home we must see our selves served first that which Ezek. speaketh upon another account is certainly true here Ezek. 14.24 He shall only deliver himself by his own Righteousness though it were Noah Daniel and Job Ezek. 18.20 the Righteousness of the righteous shall be upon him and it is plain that when Christ comes the nearest acquaintance and relations can afford no relief therefore it is said Luk. 17.34 In that night there shall be two in one Bed one taken the other left Consider this you that think you can speed the better for your wife or Husbands sake because they are righteous the wife of the righteous Lot is not saved for Lots sake she is made an example she is turned into a pillar of Salt and if nearest acquaintance and relations would have done any good these might these were of one Society went out together to meet our Lord upon the most worthy design yet such of the company are received the other rejâ—cted bâ— Christ The First use from hence Oh then get Oyl of your own take the Counsel of the wise Virgins now buy for your selves whilst it is to be had take the Counsel of the Prophet Esa 55. from verse the I to the 7. Seeâ— the Lord while he may be found calâ— upon him while he is near in that proper season Buy Wine and Milk without money and without price The Second use of Exâ—ortation make what use you can of the wise and truly righteous at present for when Christ comes then they even the wisest of them can do you no good their righteousness now may be beneficial to you the lips of the righteous now feeds many but not â—hen I now come to the Third Circumstance in this Text the reply which I told you before is taken two ways First Ironically as most understand and the assembly of Divines so called so understand it some understand it is a simple proper Counsel but I shall speak unto it as it is ironically taken and from thence I laid down this proposition or Doctrine That one part of the punishment of negligent and foolish persons in spirituals is this They shall be the Subjects of derision as well as rejection God himself is said to mock when their fear cometh upon them Proverbs 1.25 which must refer to this day Object But some may say it seems not to be ironical because they took the counsel and went To which I answer So did Baal's Prophets take Elijah's Counsel when he mocked them and said Cry aloud your God is in a journey or talking they did as he bid them 2 King 18.28 This manner of speaking is usual in Scripture so Solomon speaks to the young man Eccl. 11.9 walk after the sight of thine eyes and desire of thine heart which cannot be taken for proper and simple Councel after this manner St. Paul speaks to the Corinthians 1 Cor. 4.11 Now ye are full now ye are rich ye reign as Kings without us when in good earnest it was nothing less from hence may arise a case of conscience whether ironical speeches may be used among Saints Answ First They may not be used meerly to please the flesh Secondly Such speaking must not be the fruit of hatred but pitty Thirdly The design must be to reduce foolish Persons out of their folly this kind of speaking the Lord himself seems to use to Adam Gen. 3.22 The Man is become as one of us it could not properly be understood But far be it from us to allow of a vain kind of mocking and scoffing to please the flesh as many use the wise here seems to upbraid the folly and negligence of the foolish you would not buy when you might have had it go now and see if you can get it the wise answer them according to their folly as Micaiah did Ahab Go up to Ramoth Giâ—lead and prosper when nothing less is meant to him than that Now we proceed to the use of this Doctrine First Vse Study the sadness of this punishment Can there be a greater aggravation to a poor afflicted disappointed Person than to be an object oâ— mocking and derision This is the state of the foolish Virgins in the last day this is prophesied oâ— in Psal 2.4 He that sitteth in heaven will laugh the Lord will have them in derision the same is threatned Prov. 1.26 But suppose we should take this for simple honest counsel Go and buy for your selves Then it affords us this observation That true saving grace and wisdom is then rightly come at when it is bought and purchased not begged or borrowed therefore Christ counsels the Church of Laodicea Rev. 3.18 I counsel thee to buy of me gold raiment and Eye-salve this is Solomons manner of speaking Prov. 23.23 Buy the the truth and wisdom and understanding and this is the Language of the Evangelical Prophet Esa 55.1 Come buy wine and milk we have this language twice used in that Parable Math. 13. the treasure and the pearl must be bought Reason But why is this language of Scripture so frequent First To set forth that sensible need that a soul rightly receiving Christ hath upon him Persons buy when they are sensible of their needs Persons will not usually purchase that which they see no need of if Laodicea in the forecited place could be brought off from her self conceitedness of being rich and could see her self poor blind and naked she might readily be brought to take Christ's counsel now this language of buying is made use of â—o accomodate that state Second Reason Because that such a Person that is a buyer is one that knows the worth of that which he goeth to buy so did the Merchant in the Parable that sold all to buy the Pearl he saw the excellency makes him buy Third Reason He is at a very great price for it it is said he sold all to buy the Pearl see Math. 13.44 46. Luk. 14.33 He that forsaketh not all that he hath cannot be my Disciple Paul judged all dung Phil. 3.9 in comparison of Christ These
1.13 where he interprets the loins to be the mind the thoughts gird up the otns of â—our mind and that it is with design of readiness as here is plain by the Contexe that to have the mind the thoughts well fixed is intended here And the Apostle in this kind of speaking doth allude to those loose Garments used in those times and places which garments when they were to travel they girded up close to them otâ—erwise they would have much â—indered them in their march The Second Circumstance in order to readineâ— is their lights burning alluding still to travellers it the night who when they were reckoned to be ready had not only the loins girt but stood with â— light burning in their hand which the foolish Virgins were short in Now these two Circumstances of loins girt and lights burning take in the whole of the readiness for Christ The loins girt take in the whole of the inward man the mind and heart answering to the vessel in our Context The Second relating to the whole of conversation outward and this latter answers to the Lamp it our Context Of each of these a few words First Of our thoughts what is it to have ouâ— thoughts chus girded up First When our thoughts are fixed upon Christ for acceptance in that day of his appearance that though Christ came as a Bridegroom yet it is of his admirable grace that he accepts of us to be his spouse This was the Faith of holy St. Paul Phil. 3.20 Though his conversation was in Heaven yet he looks for Christ his Saviour not his own righteousness which he undervalueth in that Chapter greatly Thus he exhorts Saints to be looking for Christ Titus 2.13 our Saviour Jesus Christ Secondly A mind girded up is sixed in contemplation of that glory that shall be brought to them at this day of Christs appearing see 1 Pet. 1.13 Thirdly if thy mâ—nd be girt up it is drawn forth in praising God and rejoycing in the hope of this day of Christs appearing 2 Pet. 3.14 Fourthly Thoughts girded up are humble low thoughts not high or listed up thoughts of our own selves Rom. 12.16 Not thinking high The Second Part of Christs directions relates to the conversation to manwards to hold forth light in our places There are five or six Circumstances in a Christians conversation that give light First In good works Charity and alms liberality to the poor which the Church of Rome takes to be the Oyl in our Text and which the wise Virgins had and the foolish wanted I must acknowledge according to the sequel of this Chapter in the third parable there seems to be some ground for them so to judge see ver 35 36. for I was an hungry and ye gave me meat gives them admission to this glory But I shall not insist upon these Scriptures that seem to favour that opinion I shall only desire you to read three or four Scriptures to the purpose see Luk. 16.9 And I saâ— unto you make you friends of the mammon of unrighteousness that when you fail they may receive you into everlasting habitations Luk. 12.33 Sell that you have give alms provide your selves bags that wax not old a treasure in heaven that fails not read Tim. 6.17 18. read the words and counsel of Christ Mat. 5.16 Let your light so shine before men that they seeing your good works may glorifie your Father which is in Heaven From all which places we may gather that Charity and good works is a way wherein Christians have their lights burning Secondly Our lights burn or shine in holding forth the truths of Jesus Christ and the Gospel as opportunity affords it self to us This is that the Apostle calls for from the Philippians Phil. 2.15 16. this is called for to this â—nd that they might shine as lights in the world Thirdly That wherein our lights shine is in a circumspect observation of our duties in our particular relations every one hath his particular work Husbands Wives Masters Servants Parents Children and each in their places do either guidâ— or stumble others by their walking this carefuâ— walking herein will not only keep the name of God from being dishonoured and blasphemed 1 â—im 6.1 but will be a great means to adorn and beautify the Profession 2 Tit. 10. Fourthly Our lights do shine fourth in ouâ— just righteous and faithful dealings with men to be blameless harmless to keep promises and do to others as we would have them do to us the wanâ— hereof hath in all ages rendred Christians dark noâ— light Fifthly Our lights should shine forth in out words there is much light held forth this way as we may gather from Eph. 4.5 Sixthly Moderation in all our injoyments eating drinking cloathing as to joy and sorrow towards Relations this doth demonstrate a Person rightly waiting for Christ those who are waiting for Christ must not exâ—â—ed in these things as the old World and Sodom â—id spoken of Math. 24 Luk. 14. see also 1 Cor. 7.29 this is required as the time is short and they wairing for Christ As to the proof of this Doctrine I shall name but two Scriptures Math. 24.44 Be ye therefore ready so Luk. 12.40 Be ye also ready for the Son of Man cometh in a day when ye looâ— not for him But why doth our Lord require this readiness I answer in general for our good and the equity of it First We must be ready from consideration of the suddain and swift coming of our Lord Mala. 3.2 The Lord shall suddenly come to his Temple Mark 13.36 â—est coming suddenly he find you sleeping 1 Cor. 15.46 He comes in the twinkling of an eye Second Reason Because none but those ready can stand before him in that day see Mala. 3.2 Esa 33.15 We read of a certain Creature who if he seeth a man before the man seeth him it is deadly it is true in this case for if we are not waiting for Christ and ready for him at his coming it is deadly for Christ to come at unawares or when you look not for him is very dangerous Third Reason Christ may well expect from the time he gives to make ready and he expects an improvement of time according to time given as he did of â—ezebel Rev. 2.21 Fourth Reason Jesus Christ may rationally expect his should be ready because he hath at his own charge allowed her where with to be ready as Rev. 19.8 To her was granted or given that she should be arrayed Fifth Reason Jesus Christ himself is ready with all his provision as appears from his declaration Math. 22.17 All things are ready Sixth Reason There is no one thing wherein we shew our love to Christ more than in being ready and rather waiting for him than Christ for thee I shall close this with a word of Use First Vse Be exhorted to make ready for him have nothing to do when Christ comes whether by death to thee or in Person Consider it
is not enough that there is a match agreed on between Jesus Christ and thee that thou art sure but prepare for the Marriage A few motives to set home this Use First Consider the dreadful state of those Persons not ready not only in our Text but in Math. 22.23 Bind him hand and foot and cast him into utter darkness for want of having the Wedding Garment on Secondly Consider that though many are called yet but few are chosen Math. 22.14 None chosen but such as are ready Thirdly Consider how well our Lord taketh it to be ready as appears by his Carriage to such Luk. 12.17 Fourthly Consider how reasonable a request it is to be ready when he is at all the cost Eph. 5.25 Rev. 19.7 Thus I have done with the tenth Verse The eleventh and twelfth Verses Afterwards came also the other Virgins saying Lord Lord open to us 12. ver But he answered and said Verily I say unto you I know you not In these two Verses we have wrapt up the perfect and total disappointment of the foolish Virgins We had the beginning of their misery in the former Verse which lay in this that the door was shut upon them that was a tacite or implicite rejection but here we have their positive and declared rejection and therein their irrecoverable disappointment they are wholly denied and rejected in their vehement solicitations for entrance In these two Verses we have contained two general parts First The foolish Virgins earnest petition and desire Secondly The Lords reply unto them But in our handling these two Verses I shall glance at these two parallel places Mat. 7. Luk. 13. because they seem to relate to the same time and are spoken to the same Persons or such like see Math. 7.22 They will say to me in that day Lord Lord have not we prophesied in thy name cast out Devils and done many wonderful works we have Christ's reply ver 23. And then will I profess I never knew them depart from me ye that work iniiniquity so Luk. 13.25 26 27. I tell you I know you not depart from me ye workers of iniquity so in our Text Verily or Amen I know you not so that in taking in those Scriptures we have not only a petition to the Lord to open but many arguments urged to move the Lord for entrance but all in vain In the petition we have considerable First The matter of the request Secondly We have in this petition the manner of it considerable we have the ingemination or doubling of the word Lord Lord which ingemination hath these four Circumstances in it First Confidence Secondly Earnestness Thirdly Intimacy Fourthly Acknowledgment First Considence in opposition to bashfulness shame or silence it is a commanding authoritative speech Secondly It savours of earnestness and vehemency of speaking quickness of spirit in speaking willing to be quickly heard and taken notice of as when Christ so speaks to Martha Luk. 10.41 Martha Martha and so it is to be understood in that voice from heaven to Saul Act. 9. Saul Saul the Lord is earnest and would be heard Thirdly This kind of speaking implieth intimacy and acquaintance it is that kind of speaking which intimate friends use to each other Christ and Martha was familiar and to this purpose the rebuke given by Christ â—uk 6.46 And why call ye me Lord Lord and do not the things I speak as if he should say you express intimacy and acquaintance but do not express obedience Fouthly It implies acknowledgment as if he should say thou art my Lord Math. 7. so understood shall say Lord Lord we own thee as our Lord thus it must be understood Rom. 8.16 we say Abba or Father by way of acknowledgment see John 20. My Lord my God so that we see the petition hath much in it Secondly if we take in the forenamed two Scriptures we find a material Plea with strong arguments We have five arguments used here with desire of opening and entrance First say they we have eaten and drunk in thy presence this eating and drinking in Christs presence is taken two ways First For eating personally with Christ when he was on earth as Judas and many more bad persons did Secondly By some it is taken for eating and drinking at his Table in the Church and this latter is most likely because Christ was ascended before this flocking in of the Virgins besides there are but few can plead the first Secondly Thou hast taught in our Streets that is we have been Sermon-hearers by hearing Christ may be under stood hearing his Ministers so St. Paul speass Eph. 4.20 If you have heard Christ and have been taught bâ— him which there can not be understood Christ in Person but his Ministers Thirdly They had not only heard but taught themselves if prophesying be preaching as many understand it to be from 1 Cor. 14. Fourthly They had cast out Devils possibly by fasting and prayer casting out Devils is not enough therefore Christ caurions his Disciples not to rejoyce in that Luk. 10.20 Nevertheless rejoyce not in this that the Devils are subject to you but rejoyce your names are written in heaven The Fifth argument these Virgins urge is that they had done many other mighty works Now all these allegations and Pleas we may suppose are true for our Lord never contradicts them as not being true and these are considerable arguments what not let in such so qualified and so related to Jesus Christ this seems strange to them they made no question but these arguments would have opened the door but instead thereof see our Lords sharp angry reply in two circumstances First His absolute positive rejection of them depart depart no admission notwithstanding all this And this rejection is built upon a double foundation First He knoweth them not which seems strange Secondly They were workers of iniquity and that is strange also considering what they pleaded here Now those Doctrines that I shall observe from the words thus explained shall respect not only this Text but those parallel places forenamed First Doctrine That Persons are naturally and strongly apt to lean bear and lay weight upon the external duties of obedience These several pleas are all outward not a word of any thing inward all ouâ—ward this was the Plea of the Jewish Church with God all along they leaned upon the Lord from that ground this was natural with the Pharisee Luk. 18. I fast twice a week The Second Doctrine The best of duties rested in are nauseous and abominable to God ye are workers of iniquity yet we read of no gross evils recorded of them This truth is very much confirmed in Scripture see Esa 1.13 14. My soul hateth your solemn meetings incense is abominable to me Esa 66.3 Their Sacrifices are like offering Swines blood cutting off a Dogs neck and such kind of Language The Third Doctrine That persons may be in the highest duties of obedience and yet workers of iniquity The
Talents or goods Ans It is agreed on all hands that this man is Jesus Christ who is called the Son of man in the verse before and frequently in Scripture is so called Christ in his judging the World is a man Act. 17.31 the man Christ Jesus 2 Tim. 2.5 Secondly That this Journey is his Ascension from earth to Heaven is also agreed on all hand which Journey he hath not accomplished till 〈◊〉 comes again Thirdly His Servants are his Disciples not 〈◊〉 extraordinary Disciples but his ordinary Disciple his Servants in ordinary his Manual Servants callâ— here his own Servants in opposition to the Servants of Satan and the World alluding to the Parable not the Servants of another Master his own proper Servants who had given up themselves 〈◊〉 him and indefinitely considered not only Preacheâ— Fourthly What these talents are men are exceeding extravagant some think the Ten Commandments some the Five Books of Moseâ— some the Five Senses I shall not spend time oâ— trouble you at all with the Judgments of men aboâ—â— them a Talent as to weight considered is very greâ—â— bears 187 pound I shall offer my own opinion about theâ— vvhich is this The Talents or Pounds are those several abilities indowments and intrustments each member of the Church and Body of Christ hath committed unto them for the good of the wholeâ— some have riches some have vvisdom some rule some more some less and for the confirmation of my opinion I would have the Reader consider these Scriptures following see Mark 13.34 〈◊〉 parallel place to this The Son of Man is as a Maâ— taking a far journey who left his house and gave authority to his Servants and to every one his work and commanded the Porters to watch in vvhich words we have the Talents or goods under other terms every man his vvork stand thou here stand thou there and to the Porter stand thou at the door the Second Scripture is Rom. 12.6 7 8. Having then gifts differing according to the grace that is given to us whether prophecie let us prophesie according to the proportion of faith or Ministry let us wait on our Ministring or him that teacheth on teaching or he that exhorteth on exhortation he that giveth let him do it in simplicity he that ruleth with diligence he that sheweth mercy with cheerfulness See also Eph. 4.8 When Christ ascended up on high which is this Journey in our Text he gave gifts unto them some one gift some another the improvement of which is required The Church is resembled unto mans body having many members and each member his office in the body so God hath tempered the Church 1 Cor. 12. See also 1 Pet. 4.10 as every man hath received the gift even so let him Minister whether in Doctrine or Charity Christ hath set some in his house as rulers others to be ruled see Mat. 24.45 Who then is a faithful and wise Servant whom his Master hath made ruler over his houshold to give them meat in due season blessed is that Servant whom his Lord when he cometh shall find so doing herein is the improvement of his Talent and renders him one of the blessed we have the same words repeated by Luk. 12.42 43. Object But some may say doth not St. Luke ch 19. seem to represent the Talents to be of the same species or kind while he speaks of pounds they had ten pounds as they were ten Servants each Talent there is a like species and number I Answ First We must not be too strict as to the shell and external words of a Parable A Parable is considerable only as to the scope and drift and moral of it not every Circumstance Secondly This one single Scripture must not be set in opposition to seven or eight Scriptures whiâ— speak otherwise as those which I have laid before you where we find Christs gifts to differ and nâ— all to be of one species or number also Mat. â— Rom. 12. Eph. 4. 1 Cor. 12. 1 Pet. 4. and mâ—ny more of like import that Christians have differiâ— gifts which our experience teacheth to be true Thirdly As to this word Luk. 19. Greâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latin Mina pound signifies a poise or weigâ—â— indefinitely as it refers to weight sometimes large sum of money sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it refers 〈◊〉 measure as well as weight a parcel of Land coâ—taining 122 foot square now whether this weigh be the same to each person because set out by thâ— same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a question But the main thing 〈◊〉 a Parable as I told you before is the scope now 〈◊〉 the scope of the Parable Mat. and Luk. agree First They all agree that Christ is ascended 〈◊〉 gone this Journey before he reign or receive the Kingdom Secondly The three Evangelists do agree that Christ at his going this his Journey doth not breat up House-keeping as we call it but leaves his business going in his absence in the hands of his Servants Thirdly They all agree that each of Christs Servants have intrustments from their Master at his going away Fourthly They agree that the Servants in their improvements differ greatly Fifthly They agree as to the large rewards of the faithful and profitable Servants and also of the slothful Sixthly Some are of opinion that the reason why Matthew and Luke differ in the manner of their relation is because that Luke speaks of the ordinary â—nd lower sort of Servants and Matthew of the Aâ—ostles of the highest order but I think there is little in this opinion because we have him with one Talent in our Text. I now proceed to the Observations in our Text. We have ten remarkable Doctrines in these two verses 1 Doct. That Christs Ascension from earth to Heaven even in his own apprehension doth fitly resemble a great mans going a long Journey It is not compared to a poor mans a mean mans going a man of small concernments in the World but a great man having a great family many Servants and great concerns to take order about this man is a great man called a Lord called a noble man Luk. 19. and going a great Journey to be a long time absent which calls for some considerable preparation therefore it is said he abode forty days after his resurrection Act. 1. settling his affairs he had several meetings with his Disciples about those things 2 Doct. That Jesus Christ in taking this great and long Journey doth not dissolve his Servants and break up house-keeping but settles his business in the hands of his Servants successively in his absence he appoints each Servant his place and work in his House this house is to be understood his Church Christs house is as firmly settled and hath his Authority with it as bindingly as if he were himself present 3 Doct. That those Servants that Christ doth intrust are not his extraordinary but his ordinary and Manual or hand Servants called here his own or
scoff at such a principle therefore our Lord doth often hint and assert his second coming that he might strengthen that part that was weak Thirdly This our Lord is frequent in to assert his second coming before his going away to strengthen and incourage their hearts as to a truth that would much contribute to their joy for what could more contribute to their comfort and joy than the thoughts and belief of Christs coming This is their encouragement in all their tribulations and to that end it is applied by Christ Iohn 16. I will come and see you again To the same end doth the Apostle Iames apply it Iam. 5. Be patient Brethren the coming of the Lord draws nigh Christ well knew that it would be the joy and life of his Disciples to hear of his coming again who were so sorrowful at his going away And there are four chioce priviledges in Christs second coming that make it very desirable to his Disciples First At this his coming there is an end put to all temptations Satan can tempt no more nor can they sin any more the righteousness of Saints that is now liable to blemishes and corruptions but shall then be pure and permanent then he that is righteous shall be righteous still Secondly At the Masters coming the Servants are discharged from all their work and from all their intrustments their commission then expires it is but occupy till I come then they are to enter into their Masters joy no longer Servants but rulers over Cities what thou hast saith Christ hold fast till I come Rev. 2.27 then will I discharge thee nay saith our Lord if thou servest me faithfully till then I will gird my self and serve thee Thirdly At Christs coming thou shalt not only be taken off from all thy work but largely rewarded for thy work done now as the hireling longeth for the evening because he might receive his wages Iob 7.2 so a Servant of Christ hath reason and allowance to look for his reward and long for it also Fourthly He shall not only then receive his wages and reward for his work but great praise also for hiâ— work see 1 Cor. 4.5 Thon shall every man have praise of God so Rom. 2. last Whose praise is not of men but of God 1 Pet. 17. found unto praise then and it is no small priviledge to have praise of God for Christ to praise a poor soul at that day is a great priviledge this was the case with the faithful Servant Well done good and faithful Servant For a King in such state and glory to praise and commend a poor creature how ravishing a priviledge is it Quest A faithful Servant of Christ for these reasons desires his second coming but why is it said after a long time the Lord of these Servants cometh I Ans 1. Because our Lord foresaw that some would be apt to look for him too soon there are two extreams that persons are apt to be attended with in the latter days as to Christs second coming as we may perceive by the Apostles application to each of them in Scriptures there are some that are apt to look for him too soon to such the Apostle St. Paul addresseth himself 2 Thes 2. with much ardency and affection to divert their expectations seeing it to be a dangerous opinion Secondly We may perceive there are some also who are apt to put this day far away from them to these St. Peter applieth himself 2 Pet. 3. because all things continue as they were from the beginning therefore they conclude it would not come at all to such he asserts his coming but the day of the Lord will come notwithstanding his seeming long tarrying Now as to the 2 Doct. I shall take it in prosecution of this Doctrine and from thence speak unto the nature of Christs second coming which according to the second Doctrine is as cloathed with dominion The Lord of those Servants he comes cloathed with such power that when he is but demanding a question of him that had not on the wedding garment he is struck speechless see Math. 22.11 When the King came in to see the guests And the very sight of Christ in his coming causeth the greatest men on earth to call to the Rocks and Mountains to fall on them and hide them from his face Rev. 6. The use that we may make of these three Doctrines put together is first by way of examination First How doth thy heart breath after thy Masters coming dost thou fear it or dost thou desire it how is it with thee if thou art a wicked Servant thou maist justly fear thy Masters coming from a five fold Consideration First He comes to thee as a person who hast abused his tender mercy and favours which will greatly aggravate thy sorrows and fears and justly provoke God against thee Secondly That great power that Christ in this his coming is cloathed with is all against thee to crush thee and destroy thee Thirdly Christ to such is clothed with as much wrath as power and all his power is subservient to his wrath which shall make all sinners though in Zion afraid with great fear see Esa 33.14 The sinners in Zion are afraid and fearfulness shall surprize the Hypocrite Then in that day he that hath been for a long time a Lamb meek gentle and patient shall then be a Lyon which shall tear and rend and none shall deliver out of his hands Fourthly This day is sad because they shall lose all that they have wrought though thou hast prophesied or Preacht cast out Devils done many mighty works all is in vain Fifthly Then no more opportunity or intrustment no Tryal more then the Summer is past the Harvest is ended and such are not saved it is a sad word Ier. 8.20 Secondly By way of Tryal art thou a faithful Servant then First Thou believest Christs coming thou believest the Principle that he shall come this was the Faith of all Christs faithful Servants they could say he that shall come will come Secondly If thou beest a faithful Servant thou are preparing for his coming so as to endeavour to have all the work done against he come Thirdly Thou prayest for his coming it is one petition in thy prayer with St. Iohn Rev. 22. Come Lord Iesus come quickly Fourthly If thou beest one of Christs Disciples thou rejoycest in the faith and thoughts of Christs coming As it was proper for Christs Servants to sorrow at Christs going away from earth to Heaven Iohn 1 4â— ch 16. So they rejoyce in his coming from Heaven to Earth what the Prophet Esaiah Ch. 25.9 Prophesies is true in this they shall say Loe this is our God we have waited for him and he will save us this is the Lord we have waited for him and he will save us We will rejoyce and be glad in his Salvation Examine thy self by these rules whether thou art a faithful Servant or no if thou beest a faithful
the paralel place Luke 19.20 For I feared thee because thou wert an austere Man Secondly he chargeth his Lord with unreasonableness and exaction like Pharaoh who required bricks and gave no straw So ver 21. Thou takest up that thou layest not down and reapest that thou didst not Sow or gatheredst where thou hast not strawed and this charge he doth not exhibit as by report or hear-say but upon sure and certain knowledg I knew thee that thou wert a hard man 3. We find him not only charging his Lord but Justifying himself and that by a threefold Circumstance First I do not slight or cast away thy Talent but I had an esteem for thy Talent and I laid it up accordingly I wrapt it up safe in a napkin Secondly I had a care oâ— it that it should not be lost or stoln I digged a hole in the earth and laid it up safe I did not cast it carelesly away And Thirdly This I did not for my own profit or advantage but for thine that I might keep it and render it whole to thee as the owner See the words loe or behold there is thine own acce behold or take notice he makes proclamation As if he should say I care not who sees my proceedings they are so righteous I give thee that which is thine own what canst thou desire more I have not lost or imbezelled it away there it is Before I proceed to the Observations I shall speak a few words by way of explication of some words and passages in the Text as First how comes this Servant to assume this considence and freedom of Speech Secondly How comes this Servant to understand this austerity and severity or what doth he intend by it Thirdly I shall speak a few words as to the falsity and untruth of this charge Fourthly What is this fear that surprized this Servant Fifthly What is to be understood by his hiding his Talent in the earth Sixtly How came he by this knowledg that he can say here he knew A few words to each of these and that briefly and so I shall proceed to the Observations How comes it to pass that this Wicked and sloathful Servant doth assume such boldness and Confidence in the presence of his Lord cloathed with such dominion and majesty doth it not seem to cross many other Scriptures which speak of fear and shame to be upon such Isa 33.14 The sinners in Zion shall be afraid fearfulness shall surprize the hypocrite Mat. 22. who at one question demanded by Christ is struck speechless And doth not Paul Rom. 3. tell us with respect to this day that every mouth shall be stopt here seems to be the contrary this Hypocrite is bold and his mouth open Yet notwithstanding these Scriptures other Scriptures are plain that bad persons and hypocrites shall plead with Christ in that day and not only plead but plead hard and stifly so that Christ cakes some pains to shake them off as Mat. 7. Luke 13. Therefore to reconcile these Scriptures I understand there are 2 sorts of Hypocrites one sort who are gross Hypocrites that are so by a design a prophane person in Saints apparel that knows he is so only he is designed to be thought otherwise Secondly There is another sort of Hypocrites who as Caryl on Job 34.30 calls them are simple or sincere hypocrites who do not design to deceive but are deceived themselves and think their state good And such a sort must be understood in this Chapter and also Luke 13. Mat. 7. who did not distrust their own state but thought their state to be good enough Of such a sort of persons Paul speaks Gal. 6.3 If any man think himself to be something when he is nothing he supposeh such there are who in their own thoughts be right There are self-deceivers which James speaks of Chap. 1.22 and they are such who trust to their being hearers of the Word only Now such as these thinking well of themselves no wonder if they be bold there are some persons that in the day of Christ shall suffer great disappointment contrary to their expectations so that not all Hypocrites shall be afraid though the generality shall And those we read of in Mat. 22.42 43 c. that were speechless at Christ's asking a question doth not take off but that some may answer as in our Text. Secondly I Answer At last those Scriptures also will be fulfilled there will be cause of Fear and Consternation also when they are cast at the bar of Christ and then all such shall be speechless and every mouth stopped and this will be the state of this Servant in our Text when he seeth his pleas prove ineffectual But from what here hath been spoken may some demand Is it possible for a person to be a hypocrite and himself not know it how shall I then know what my state is I Answer It is true that you may be deceived in your selves must be taken for granted from the many Cautions and Counsels given against self-deceit and Counsel to examine our selves our own selves 2 Cor. 13. But to know thy state to be good and free from hypocrisie inquire after these qualifications which are infallible marks of Sincerity 1. Dost thou make Conscience of the most secret Sins and Evils to avoid them even vain thoughts 2. Dost thou make Conscience of the most Secret Duties to do them Secret Prayer Secret Alms and such-like I only leave this brief touch here because it is handled before But Secondly What doth this Servant intend by his Lords being austere or hard according to Luke 19. and no-where else used in the Scriptures throughout Answer It signifyeth a severe cruel sowre as we call it cruel miserable man in opposition to tenderness mildness gentleness freeness mercifulness Justice and equity But is this charge true or false I Answer It is utterly false from a four-fold testimony 1. The Testimony of God himself 2ly From the Testimony and Experience of the People of God in all ages 3dly From the works and ways of God and Christ in all ages the contrary appeareth 4thly This very Servant implicitly sets forth the contrary First This Charge is false from the Lord 's own Testimony who cannot lye nor needs not Care for any man See the publication of his Name which agrees with his Nature Mercifulness and Graciousness and Goodness is a great part of his Name and Nature and Jesus Christ in whom the God-head dwelt bodily was not the Contrary harsh and cruel The tenderness of God exceeds the tenderness of a Mother to her sucking child Isa 49. Math. 18. from 11 to 33. what a quite contrary nature is in Christ I forgave thee all thy debt assoon as desired Secondly See what God's Servants in all ages say in Testimony to the contrary Nature of God in Christ Nehemiah 9.17 God is a God ready to pardon grâ— elâ—â—es merciful slow to anger of great kindness Seâ— the same Psal 103. from
All these Parts are worth our handling and Consideration only for brevity's sake I shall pass them and proceed to the close of this Parable We have but one remarkable passage more to handle apply with respect to the slothful servant and that is our Lord's reply to the slothful Servants Plea and Defence which you have laid down in the 24 25. verses Now in these 26 and 27 verses we have our Lords reply which divides it self into two general Parts First his ill resentment appearing in his severe Rebuke and Reproof Secondly his Judgment and Sentence ordained and pronounced against him First We have his severe rebuke and reproof v. 26 27. and then his Judgment and sentence v. 28 29 30. I shall first indeavour to handle this First part which contains our Lords reply to what the slothful servant pleads for himself in the two former veries and it is plain and clear that what he here aledged and pleaded is so far from satisfieing and pleasing his Lord that he resents it exceeding ill as appears from these several Circumstances following As First from the placing his rebuke which he makes the prom or preface of what he had to say his Lord breaks out in the first place with this his discovery of high dissatisfaction in these words thou wicked and slothful servant being in the frontispeice Secondly from the nature of this rebuke which consists in two emphatical epithetes thou wicked and slothful Thirdly In the particular application in that particle Thou Fourthly It appears in our Lords ironical upbraiding speech to him vers 26. where our Lord in these words seems to be angry with the Servant Fiftly it appears in his angry expostulation with him v. 27. showing what he ought to have done Sixtly in that he chargeth him with incompatibleness and inconsistency with his own knowledg and principle In these several circumstances we hear our Lord breathing forth his displeasure against this â—ale Servant 〈◊〉 I 〈◊〉 to raise these proper observations con 〈◊〉 in the words let us consider and inquire into sâ—â—â— words and Circumstances in them as first let â—â—inquire into these two Epithetes Wicked Slothful Secondly Whether our Lord be in good earnest in these his words Thou knewest or whether Christ doth only upbraid Thirdly What doth Christ intend when he saith he should have put his money to the exchangers Fifthly in what sense doth Christ palliate or incourage Usury between man and man First As to the two Epitheres the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 male translated wicked is a very Comprehensive word it hath many acceptations in Scripture as evil naught lewd dishonest false despiteful rude unskilful but in this place it is to be understood in the worst sense it is used to set out the worst kind of wickedness malice and guile it is to be understood in the Superlative degree See Acts 18.14 wicked lewdness the highest kind of evil that can be exceeding naught In short the word is used to set out the wickedness of the Devil himself See Mat. 13.38 Children of the wicked one So 1 Joh. 5. that wicked one touch him not Malignus as if Christ should say thou most wicked or thou malignant ill-affected person Our Lord doth not use this word but upon special occasions he useth it Mat. 18.32 concerning the servant that had 10000 Talents forgiven him who was so cruel to his fellow-Servant Oh thou wicked Servant So here thou wicked But what was the principal evil in this Servant that Christ referreth unto which makes him speak so sharply to him as in this word it will easily be granted he might be called slothful but why wicked I Answer There are four Capital evils in him as first his ungratefulness and unanswerableness to his Masters Love Secondly his slighting carriage and terms Thirdly his safe and untrue charging his Lord. Fourthly his impudent hardning his Face against his Lord. In all this first his ungratefulness and unanswerableness to his Masters love and his high intrustment of him it was no small favour that his Master should intrust him with a part of his estate to improve Christ expected this servant should have answered his love and rendred suitable returns The wickedness of that servant we read of Mat. 18. lay in this particular not answering Love received O ungratfulness is a high sin and greatly offends God and Christ How ill did God take it at Hezekiah's hands not rendring according to the benefit he had received 2 Cron 32 25. Therefore wrath broke out against him It is wickedness to trample upon the mercies of God Secondly wickedness consists in slighting undervaluing terms of God and Christ See the character of a wicked man Psal 10. he contemns God See Job 22.27 They say what can the Almighty do for us Nah. 1.11 There is one come out of thee that imagines evil against the Lord a wicked counsellor this was the sin of the wicked Jews unto whom Christ speaks Mat. 12. This was the sin of Simon Acts 8.22 he imagined meanly of the gift of God Thirdly his wickedness lay in his verbal false accusation of his Lord this is one chief part of the Devils wickedness from whence he is branded with false accusing the brethren it is one of his names the part of a wicked man Psa 10. That God can neither see nor hear This was the wickedness of the Jews Mat. 12. that accused Christ that he cast out Devils by the Devil this was the wickedness that Job's friends thought him guilty of in charging God falsly and for this Christ comes to judge the World Jude 15. for hard speeches This was some part of the slothful Servants evil he gave hard speeches of his Lord. Fourthly his wickedness is further aggravated by his pertinacy stubbornness frowardness and wilfulness as we may perceive in the two former verses he hardens his face against his Lord which is a character of a wicked person See Prov. 6.12 A wicked person walketh with a froward mouth Ch. 21.29 A wicked man hardeneth his face that is against God So that we may easily perceive this Servant did deserve this epithete thou wicked Servant The next word we are to inquire into is the word slothful which is an emphatical word it hath near 20 acceptations in Scripture thou slothful sluggish idle dull stopped hard to be removed loth to labour it signifies to delay stand still and many more By such a comprehensive word our Lord sets out his dissatisfaction to the highest against this person he The fourth â—asâ—â—ge to be 〈…〉 mâ—â—â—ing in â—â—ese words 〈…〉 Christ consent and agree with him or upbraid him I Answer That this speech of Christ must be understood to be nonâ—â—al and â—â—â—â—ding like that spoken to Adam Gen. 3.22 The man is become at one of us and after this manner the Lord often speaks in Scripture See Job 40.12 Deck thy self with strength and majesty behold him that is high and abase him It is not
words I shall now according to my promise lay down those Doctrinal Conclusions contained in the words thus opened with an eye to the Context there are ten Parts or Doctrinal Conclusions that I shall lay down and speak a brief word to each and so wind up these verses Part 1. That Jesus Christ shall be victorious and shall overcome in Judgment every mouth shall be stopped before him Jesus Christ hath stopt the mouth of this pertinacious Pleader Part 2. That the second Coming of Jesus Christ is a stripping discovering day a day of pulling off of vizards Part 3. The Angels are Christs subordinate Ministers and Executioners at thaâ— day Part 4. That Christ's way of proceeding in Judgment is to exalt the Faithfulness of such as are so by the Wickedness of others the dispraise and shame of the one is the glory of the other Part 5. It is Christ's never-failing Rule and Maxime That Industry in Spirituals shall produce abundance We have it five times expâ—est from Christ's mouth Part 6. It is a certain truth That stripping bereavement and poverty is the never-failing portion of the slothful Servant Part 7. That Christ's proceeding in Judgment with his unfaithful Servants is with violence and detestation Cast ye Part 8. It is highly displeasing to Christ when we are not profitable to our selves Part 9. Darkness utter Darkness is the portion of Satan and wicked men as well such within as without the Church Part 10. That the greatness and exquisitness of the Wrath and Misery of Condemned Sinners will occasion Envy Rage Vexation vented in lamentable Clamour with gnashing of teeth I shall speak a very brief word to each of these 1. That Christ shall overcome in Judgment This Part I gather from his silencing this Pleader That word shall be fulfilled that every mouth shall be stopt when he comes to plead with men This Servant is now dumb like the Man we reade of Mat. 22. Christ does but ask him a question and he is speechless This David prophesied of Psal 51.4 That thou mightest be justified when thou speakest and overcomâ— when thou judgest or pleadest Christ will carrâ— the day in Judgment against the most arrogant Pleâ—der What bold presumptuous Pleaders doth Chriâ—meet with Mat. 7. with Luk. 13. yet what Daviâ— saith Psal 1. is true they cannot stand in Judgment This man in our Text had liberty to plead and reason with his Lord as long as he had any thing to say and now he can say nothing why Sentence may noâ— be pronounced against him If this shall be the Power of Christ in that day then take David's Counsel Ps 2. Kiss the Son before that day come He is now willing to be reconciled to thee Make peacâ— with Him before that day as the Prophet Isaiah directs chap. 27. and Now acquaint thy self with Him Job 22. So much for the first Part. 2. That the Day of Christ's second Coming shall be a stripping unmasking discovering day I shewed yoâ— in the Explication that the taking away did principally consist in his discovery and shame cutting asunder or cutting off as you have heard as to that Servant Luke 12.46 which is the same kind of punishment This Servant went for current before hâ— Master and Christ found him in his House as he did him without the Wedding-garment Mat. 22. This day will be a sad day for Hypocrites when Christ comes they may well be afraid of that day Isa 13.14 In this day every secret thing shall be discovered that which was done in secret in Closets shall be published upon the House tops that is the very proper time of discovery 1 Cor. 4.5 yea every secret thing shall be revealed Eccl. 12.14 This may teach us to be thorow and cordial for God in what we do or in what we profess Sincerity is that which will stand thee in stead and nothing else The varnish and painting of the Hypocrite shall then be washed off and he must lye open in his colours This should put each of us upon the Test before that Day come Examine and judge thy self before that so thou mayst not be condemned in that Day for every man's work must be tryed by fire the Day shall try it So much for the second Part. 3. The Angels are Christ's subordinate Officers in that day they are to degrade and take away That Jesus Christ in his next coming is attended with multitudes of Angels yea all his holy Angels is plain in Scripture both in the old and new Testament see Psal 68. But I shall have occasion to say more to this afterwards I have in opening the words shewed you that the Reapers are the Angels and those that gather out of the Kingdom that which offends are the Angels This sets forth the high and excellent Nature of Christ who comes so gloriously attended when Christ was born they worshipped Him Heb. 1. by appointment and in this day they shall serve Him See how far Christ is above Angels they waited on Him in His Temptations Matth. 4. The Angels came and ministred unto Him They also waited on Him in His last Passion they then ministring unto Him What a dreadful and glorious Appearance will this be then when they shall all attend on him the Angels are then his great Host and Attendants in that day He comes then in Power and great Glory 4. That the slothfulness and wickedness of some of Christs Servants shall redound to th'augmentation of the glory and reward of the other who are faithful Give it to him that hath ten He had a large portion before having doubled he had ten before yet he must have this augmentation Christ will heap Honour upon the Faithful 〈◊〉 that day Give it to him that heâ— ten How does this set forth the unexpressible respeâ—â— that Christ bears to Faithfulness and Industry 〈◊〉 knows not how to gratifie him enough rather thaâ— such a one shall not be served answerably He wiâ—â— come forth and serve him himself Luk. 12. Bâ—â— because I shall meet with something like those in thâ— next Part. 5. That what Christ doth in this case is the answeâ— to a standing Rule and Maxim laid down by himselfâ— That Industry in Spirituals shall produce abundanâ—â— We have this Rule five times minted by the Evangelists Mat. 13.12 For whosoever hath to him shall 〈◊〉 given This Christ gives in Answer to the Questions propounded by his Disciples why he spake to the multitude in Parables He answers because they should not understand as is evident in the two verses following in regard they had not improved their Understandings they should be taken away But vers 16. Blessed are your eyes for they see that is you have been improving what you have you shall have more Knowledge None shall set forward in Christ's Wayes in good earnest but shall find great encouragement see Mark 4.24 25. To him that hath shall more be given i. e. that is willing to be found putting forward for he that
Congression or gathering that will be unto Him and before His Throne a this His second Coming exprest by a figure All Nations 3. We have the curious and exact Segregation and strict Division that CHRIST will make of this vast number into two Parts Sheep and Goats 4. We have the Examination Tryal and final Sentence upon both Numbers according to their Works That which lieth first in order before us is the first of these Heads which is a third Relation of Christ's second Coming We had two before in this Chapter first His Coming under the capacity of a Bridegroom Secondly as a Lord or Nobleman and here as a glorious King on his Throne Now we have in this Relation of Christ's second Coming four Circumstances considerable 1. The Capacity that He then comes in which is as Son of man 2. The Glory He shall come in here called emphatically His Glory 3. The great Attendants He shall have in this day all the Holy Angels 4. That in this Appearance of His He shall place Himself upon a Glorious Throne Of these briefly in order 1. He comes as Son of man which is not an empty Epithet Jesus Christ is near an hundred times in Scripture stiled Son of man not half so many Son of God and as often is this title applied to him upon his second Coming as upon any other account See Mat. 16.27 28. Luke 18. chap. 19. chap. 22. 21.27 36 and many times more So it is plain that when Christ comes again He comes as Son of Man That Jesus Christ shall assume this Nâ—me with respect to this day of His Coming is so plain that it is needless to multiply Scriptures to prove it But that which will be more needful to insist upon is to enquire Why it may be thought he doth so often render himself under this capacity First He is stiled Son of man to shew the property and reality of his Person Son of Man and Man is the same That He shall come as a Man in this day see Act. 17.31 He shall judge the World by that Man whom he hath appointed Here he is called a Man who in our Text is called Son of Man Christ would have us know that in all His Oâ—â—ices to us ward He is and acts in them as the Son of Man as a Man in his Preaching and Conversing on Earth In His Death a Man In His Resurrection a real Man Act. 24. Feel me saith Christ a Spirit hath not flesh and bones as ye see me have Joh. 20. Act. 7.56 Stephen saw Him so I see the Son of Man standing on the right hand of God in His Mediatorship 1 Tim. 2.5 There is one Mediator the man Christ Jesus In His coming again He is a real Man therefore it is recorded as to His Coming Rev. 1.7 Every Eye shal see Him So that He may well by himself be stiled Man or Son of Man So Daniel foreâ—aw Him in a Vision of His second Coming Dan. 7.13 He shal appear as the Son of Man that is real substantial Man 2dly He is called Son of Man to set out the foundation of his Exaltation which was founded in his great Humility For Son of Man is a title of dimâ—â—t on a lessening title an â—pâ—het to set ouâ— Meanness Lowness That it is often used see Num. 23.19 God is not a Man that he should lie where it is used by way of dimmution So it is used Job 26.6 Son of man which is a worm So Psal 8. Whâ— is Man or the Son of Man Ezekiel is near an hundred times called the Son of Man and as the judgment of the Learned is it was to humble him Ezekiel was a Man wrapt up in the Visions of God and he might be apt to think of himself above a Man he lived so much in Heaven as that he might be ready to think he was above the Earth and not of the Earth therefore God in this stile minds him often of his original Son of Man It is recorded of some proud men who would derive their pedegree from the Gods or from the Stars as Alexander the Great would be called the Son of Jupiter the Son of the Sun he did think it below him to be call'd Son of Man In our Lord 's stiling himself Son of Man He bears in his mind his former low estate which gave Him a right to this his Glory as the Apostle in Phil. 2.5 lays the foundation of Christ's Glory in his Humiliation and we have an eminent place to this purpose Joh 5.27 And â—ath given him Authority to execute Judgment because he is the Son of Man This gives Him right to this his Glory 3dly Son of Man to set out the suitableness of Christ to have converse and followship with Men which makes society with Him very desirous and the contrary very burdensom Therefore Israel begg'd of God not to speak Himself in his Glory but to speak unto them by a Man like themselves and it was reckoned a mercy to them when God did so condescend to them in it Deut. 11. We are Sons of Men therefore cannot be capable of communion with the Son of God 4thly Son of Man to shew that he shall be glorisied in the same body that he suffered in as his visage was more marred than any Isa 52. so his visage shall be more glorious Christ shall have a glorious Body Phil. 3. this was figured out in the Transfiguration Mat. 16. 5thly Son of Man as he is the second Adam so called 1 Cor. 15. By Man came Death by Man came the Resurrection of the Dead Christ triumphs and is victorious conquers and recovers all that the first man lost These Circumstances considered it is not an empty title when Christ calleth himself in his second Coming Son of Man The use of this Consideration Use Doth Christ appear as Son of Man or real Manâ— Then this may serve for instruction against those vaâ—â— and airy imaginary Conceits as to Christ's Coming Many that conceit his coming only in the Spirit anâ— invisible do not take notice that he is Son of Man iâ— this his glorious Coming This Doctrine however understood in our dayes is a feeding nourishing Doctrine Christ teacheth his Disciples to eat haâ— Flesh and drink his Blood Joh. 6.51 to 58. which in effect is to have our Faith conversant upon the reality of Christ that he had Flesh and Blood as we Qu. But how doth this nourish I ans It informs us and satisfieth us that Christ took and carries our nature on him Heb. 2.16 17. See how the Apostle applies this Consideration as nourishment to the Hebrew-Church 2. Christ by this assuming our Nature puts himself into a capacity to be a Sacrifice for us as St. Peter speaks 1 Pet. 2.24 He bare our sins in his own Body on the Tree Heb. 10. A Body hast thou prepared me Christ overcame as Son of Man both the World and the Devil This may be a ground
of encouragement to the common sort of men that they may do so and it is laid down for that end Joh. 16. I have overcome the World and herein Christ is but as the first-fruits The second Particular we are to speak unto is the Glory that Christ shall come in in that day Christ shall then have a â—â—stinct Glory of his own besideâ— the Father's Glory So Mat. 16.27 Mark 8.38 Christ is said to come in His and in his Father's Glory Now Jesus Christ must either be understood 1. of internal and essential Exod. 33. or 2dly external and visible shining Glory and Splend or brightly as the shining of the Sun glorious and visible This is called Glory 1 Cor. 15. One glory of the Sun another glory of the Moon This outward Splendidness in appearance Job calls his Glory Job 19. They have saith he stript me of my Glory This must be understood in God's words to Job chap. 40. Deck thy self with Glory and Beauty Visible Glory is sometimes attributed to Apparel as Isa 63. Who is this glorious in Apparel Now that Christ shall have such a visible splendor as to his garb is plain in Scripture see Dan. 10. Rev. 1. This Peter James and John saw in the Mount And this Glory of Christ is rendred distinct from his Power therefore he is said to come in Power and great Glory Mat. Mark Luke This Glory as his Robes is such a Glory as every one shall not be able to behold nay it will be a special favour to be admitted to behold this King in his Glory Isa 33. This may serve to inform us of the vast difference as to the Glory between Christ's first and second Coming In his first Coming he had no glory upon him it was prophesied Isa 53. that he should come without Beauty or form or comeliness then there was no outward glory or desirableness in him He came mean and poor every way as to the outward in his second Coming he shall be cloathed with Glory 2dly Consider that all this unexpressible Glory that Christ shall then be cloathed with is but the same that all Christ's true and faithful Servants shall be cloathed with also for Christ and they shall be glorified together Rom. 8.17 if we suffer with him that we may also be glorified together Col. 3.4 We shall appear with him in Glory Phil. 3. Our vile bodies shall be made like unto his glorious Body O what can be greater comfort and encouragement to Christians in bearing the image of Christ in his Sufferings and low estate than to think that you shall be gloâ—sied with him That though you have been amongst the Pots Ps 68. you shall be covered with yellow Gold See what St. John saith 1 John 3.2 We shall be like him we shall see him as he is And consider thâ—â— Christ's great design in his abasement was that he might bring many Sons unto Glory Heb. 2. Therefore Christians have cause sufficient to slight present meanness and sufferings Christians may say as St. Paul Rom. 8.18 I râ—ckon the sufferings of this present time c. Thus much for the second circumstance The Glory Christ shall come in The third Circumstance in this his Coming is His Attendance the Angels I had occasion to touch upon this before in the former verse when I shewed you that the Angels should be Christ's subordâ—â—ate Servants to execute his Will as to the slothful Servant Now have we the same more fully attested in this Consideration for from that and the other ends we here find Christ attended with Angels We have three Circumstances considerable as to them 1. The Certainty of their coming with him 2. Their Number 3. Their Nature 1. It is here fore-spoke by Christ as a certain truth that the Angels shall then come with him 2. That all the whole body and host of them 3. These Angels are exprest by their Nature Holy we have three Predications in Scripture of the Nature of Angels 1. They are said to be mighty 2 Thess 1.7 Mighty Angels 2dly said to be Elect 1 Tim. 5.21 3dly They are said to be holy Angels And it is an eminent qualification in Angels that they are Holy so called Mark 8.38 Luke 9.26 they are very holy and it must â—eeds be that Christ's attendâ—nts be holy these so near to Christ must be holy But some may object from Job 4.18 He chargeth his Angels with folly which in Scripture-language is as much as to say with sin I answer Some here understand this to be spoken of the bad Angels which fell they he might well charge with sin But this cannot be the meaning of it 2. Some understand the good Angels 3. But others think neither good nor bad as understood personally but with respect to the nature of Angels he chargeth the Angelical nature with sin because a Regiment of them fell But I think it may be understood comparatively compared with God who is holy in the abstract They are chargeable with fully because there is none holy as the Lord As there is none immortal as Him 1 Tim. 6.16 He only hath immortality so He only is holy So that it may be true that the Angels of themselves may be holy according to our Text and yet in comparison with God chargeable with folly Oh what a glorious and large Attendance shall Christ have when he comes What! all his Angels what a vast number then must he have come with him Ainsworth reads Psal 68. Twice ten thousand thousands of Angels v. 17. or double myriads or innumerable they cannot be numbred Heb. 12.22 innumerable company As Abraham's seed could not be numbred so neither can Christ's attendants those Angels be numbred Oh what an amazing sight will this be to Christ's enemies and what a rejoyâ—ing sight to Christ's true Spouse O who would not be interessed in Christ at that day and how unspeakably dreadful will it be at that day for Christ not to know you or be ashamed of you Mark 8.38 We now proceed to the fourth Circumstance considerable in the first Head relating to the Glory and splendor of Christ's second Coming which lyeth is the glorious Throne thus exprest Then shall he 〈◊〉 upon the Throne of his Glory it shall be a most Glorious Throne God's Throne is called a Glorioâ— Throne Jer. 14.21 So also is Christ's Throne called a Glorious Throne Mat. 19.28 when the Sâ—â— of man shall sit on the Throne of his Glory where we read that Christ as Son of Man according to our Text shall have a Glorious Throne Throne of Glory supposeth very high Glory as we may gather by considering it in opposition to the Throne of Inquity spoken of Psal 94.20 High ruling Iniquity is stiled a Throne of Iniquity So at this Sessions of Christ he shall be cloathed with Ruling Glory The Scripture speaks of three Thrones first that Throne which is in the highest Heavens or as we reade Eph. 4.10 far above all Heavens This is
4. We have our Lord taking off this Reply shewing them the truth of what he had said Of these in order 1. We have considerable Christ's gracious Sentence and Invitation to Glory in these words Come ye In which passage we have these five Circumstances considerable 1. The present capacity that then our Lord shall be in A King or the King twice exprest in the Context We have our Lord Christ under a fourfold capacity set forth in this Chapter 1. A Bridegroom 2. A Nobleman travelling 3. A Lord coming v. 19. 4. A King judging and ruling The fourth of which we are now upon 2. We have in this verse the sweet amicable Epithet or Salutation used by Christ to them ye blessed of my Father commonly in Scriptures a manifestation of gracious respect as I shall shew you 3. We have Christ's Gift or Bequeathment from this dear love and respect and that is the Kingdom Which Kingdom we have 4. Set out 1. By the right and propriety of it it is implicitly an Inheritance 2. Prepared for them 3. As to the Antiquity and Eternity of it before the foundation of the World These are the particular Circumstances in our Text of which I shall very briefly speak 1. By way of Explication 2. Observation 3. Application 1st By way of Explicacion 1. What is this Kingdom 2. What may we understand by this appellation blessed of my Father 3. How may it be said to be prepared 4. How from the foundation of the World 5. What said here inherit 1. By this Kingdom I understand the Kingdom under the whole Heavens prophesied clearly by Daniel chap. 7. and it is on the Earth Rev. 5 10. over the Nations Rev. 2.27 three times exprest Dan. 7.18 22 27. and it plainly appears to be the same that Nebuchadnezzer had before by the context there 2. Why called blessed of my Father This is a Salutation shewing very high esteem to them and so it is used in Scripture from men see Gen. 24.31 from Laban to Abrahams Servant Come in thou blessed of Jehovah an honourable title as Ainsworth faith on the place To that end is it used by Abimelech to Isaac Gen. 26.29 Thou art now the blessed of Jehovah It is used also by Naomi to her Daughter Ruth 3.10 Blessed art thou of the Lord that hath shewed thee kindness From Saul to Samuel 1 Sam. 15 13. thou blessed of the Lord. It was used to express very great respect And it is understood that there is three circumstances contained in this Salutation 1. A very amicable loving sweet Countenance so Erasmus paraphrasing on this verse and saluting saith He to the sort on the right hand with a mild and merry chear shall say Come my Friends whom the World counted vile and execrable but my Father counts honourable and praise-worthy So he 2. This Salutation was spoken with much reverence and honour to them unto whom it was spoken it was with bowing and worship to those unto whom they spake 3. This respect was given as they having received it first from God as if Christ should say I esteem and honour you because my Father honoureth you you are not only blest by me in this capacity but my Father hath determined this Blessing to rest upon you But 3dly Why is this Kingdom said to be prepared I answ To prepare supposeth these three things 1st To work or make a thing is to prepare 2dly To establish confirm or appoint So God's Throne is said to be prepared of old Psal 9 7. so understood Râ—m 9.23 there he speaks or persons prepared unto Gâ—â—â—â— or pre-appointed 3dly To prepare is to make every way fit and ready for the end But 4thly Why are they invited to inherit Answ To inherit supposeth an Inheritance purchased by their Ancestors as Children inherit after their Fathers what was theirs and that of right The Estate which a Father leâ—ves to be divided to his Children doth properly bear the name of an Inheritance Prov. 13.22 A good man leaves an Inheritance to his Children Prov. 19.14 Houses and Riches are the Inheritance of Fathers Therefore Luke 12. the man speaks to Christ to divide the Inheriâ—ance 2dly It is called an Inheritance because it is long and worthy it is not a small inconsiderable Legacy that is stiled an Inheritance but a considerable Estate Therefore David stiles God's Word by this name his Inheritance Psal 119. 3dly Caâ—â—ed an Inheritance because it was yours before you were born But fifthly Why added here before the foundation of the World I answ 1. To set out the Antiquity of God's design of good to your souls that shall be found in Christ This was one of the most early Contrivances of God the Salvation and Glorification of Sinners was one of the great Concernments upon God's heave in the very beginning 2 Tim. 1.9 Who hath saved us and called us with an holy Calling not according to our Works but according to his own Purpose and Grace which was given us in Christ Jesus before the World began Epâ— 1 4. According as he hath chosen us in him before the foundation of â—he World thaâ— we should be holy and without blame before him 2. To shew the certainty of this Inberitance therefore is Antiquity affixed unto the Promise oâ— Christ to come His Death the Kingdom of Christ to set out the certainty of this Inheritance Having thus explicated the words I now proceed to observe ten Parts from them Part 1. That Jesus Christ the Son of God and Son of man iâ— his distributions of Favours and Severities in his second Coming unto his own Servants is a King Part 2. God the Father is the principal Agent in Glorification of the Righteous Part 3. That Jesus Christ in handing out Glory to the Righteous doth it with apparent manifestation of dear affection and choice esteem whilst he calls them Blessed of his Father Part 4. From this word of invitation Come Jesus Christ loves and desires close communion with the Righteous in that day of his Royal Glory when he bids others Depart with detestation he saith unto the Righteous Come ye Part 5. That the future reward of the Righteous is not their own purchase but their Fathers it descends to them as an Inheritance Part 6. The proper reward of the Righteous when Christ comes is a Crown and Kingdom Part 7. The Righteous receive their Commission for taking and possessing the Kingdom from the immediate Mouth and Throne of Christ at his second Coming Part 8. The reward of the Saints is a prepared and made-ready Glory they shall not stay for it Part 9. This Kingdom Rule and Glory was prepared properly directly and particularly for the Righteous and none else Part 10. Preparation of Glory for Saints was one of the first great and chief Concerns of Almighty God before the World was made Now all these Parts are very worthy to be largely treated on but it will not suit with the title of the Book so
to proceed therefore I shall touch them very briefly 1. That Christ in this his Day is a King will be easily granted the Prophecies are full to that purpose Psal 2. My King Psal 21. Psal 24. Isa 32.12 Zech. 9. chap. 14.9 Matth. 22. the King came in to see the guests And this is considerable that Christ is not then an ordinary King but a Monarchical King over all the Earth Zech. 14.5 He shall reign from Sea to Sea from the River to the end of the Earth Prophecy and Promise Isa 53.12 Greatest strength Rev. 17. chap. 19. King of Kings and Lord of Lords not only King of Saints but King of Nations There are two things considerable in this Royalty of Christ 1. His Immeâ— Power 2. His transcendent Glory 1. His bâ— mense Power as you have it before He is a Mâ— narchical King having 〈◊〉 Power in Heavâ—â— aâ—â— Earth given him by his Father at his Resurrectâ—â— and now actually received into Poâ—ession in this hâ— season Power over Dâ—vils over Men all must 〈◊〉 to him in Heaven and in Earth 2dly 〈◊〉 this 〈◊〉 Christ shall have transcendent Glory Solomon 〈◊〉 his Glory was but a weak Type oâ— Christs â—â—â—ry therefore it is prophesied Isa 33. the Righteous she see the King in his Glory Psal 24. I shall speak a word or two by way of Application to this Part and first to them on the right hand thâ— Flock of Christ by way of Admiration Will nâ—â— this be a choice and unspeakable Priviledge to a pâ—â— soul to enjoy a smile an amicable loving Countenanâ— and Respect full Satisfaction from Him when Heâ— in this Immense Power and transcendent Glory what think you of it But 2dly a word to those on the left hand Oâ— the Dâ—ead the Terror that will be in a frown in a sharp rebuke withâ—ire and wrath in the face from Christ in that day it struck the man dumb the first word Mat. 22. Consider of that also 3dly These things being so is it not all our concerns to make peace with him in time whilst he is a Lamb before this day come Kiss the Son I must but touch them Part 2. That God the Father is the great Agent in Mant Salvation These are the blessed of the Father unto whom Christ â—ere speaks Christ doth but confirm what was done before by the Father unto whom he here speaks That the Father is the great Agent and first mover in mans eternal Salvation is plain if we observe these 〈◊〉 in circumstances 1. He promosâ—th Christ to come and that freely Gen. 3. as we find in the Prepâ—ers all along 2. He gives and sends Christ John 3.17 He so loved the World that he gave his only begotten Son Gal. 4. God sent his Son 3. The Father invites and draws to Christ John 6.44 None come to him except the Father draw him 4. The Father sends the Spirit Act. 1. it is the promise of the Father as also Joh. 14.26 the Comforter whom the Father will send 5. The Father converts and begets Ephes 1. 6. The Father makes fit and prepares for Glory makes meet for the Inheritance Ephes 1.12 13. 7. He is said to save us mans Salvation is attributed to him Tit. 3.4 2 Tim. 1 9. who hath saved us 8. The Father gives the Kingdom even this reward in the Text according to Luke 12.32 Fear not little Flock it is your Fathers good pleasure to give you the Kingdom And all this God doth from the root of render love dwelling in him therefore saith Christ John 16.27 For the Father himself loveth you Vse 1. O then what an unspeakable unimaginable Love doth appear from God to man to these Considerations and the time of it doth much aggravate it according to Rom. 5. When we were enemies It might well be said oâ— John that God is Love 2. If this he so then men are taught unto whom to attribute their Salvation not to themselves We say with Paul Eph. 2.8 9. We are saved by Grace by the gift of God not of Works The Scriptures are full to this purpose see unto whom the Apostle a tributes his Salvation Eph. 1.3 Blessed be the Gâ— and Father who hath blessed us So Col. 1.3 We giâ—â— thanks to the God and Father of Jesus Christ for 〈◊〉 hope of Glory 2 Thes 2.13 We are bound to bleâ— God who hath from the beginning chosen you 1 Pet. 1.3 Blessed be the God and Father of our Lâ—â— Jesus Christ who according to his abundant Mercy haâ— begotten us Part 3. That Christ in his Appellations and Congratulations to the Righteous doth manifest much sweetxess aâ—â— fulness of affection Christ crowns his Saints wid alacrity and cheerfulness as we have heard in the explication The Antients are of opinion that wheâ— the Salutation was given by Laban to Isaac's Servant and from Abimelech to Isaac and in such cases it was exprest with much alacrity and smiling loving appearance And that our Lord doth manifest in these words much affection we need not question who went so readily and freely to die for them and whose love conveyed him forth with such strong desires to sup with them before he went John 13.1 Having loved his own he loved them unto death Luk. 22.15 with desire The consideration of this his love manifested in his going away may easily satisfie us that in this his coming again there will be an amicable joyful meeting therefore this coming of his is set out by a Marriage in this Chapter which is a loving and joyful meeting We have a precious Prophesie relating to this day Heb. 3.17 The Lord thy God in the midst of thee is mighty he will save he will rejoyce over thee with joy he will vest in his love he will joy over thee with singing The like Prophesie we have Esa 53.11 He shall see the gravel of his soul and shall be satisfied or as the words may be read Joyfully refresht So the word is used Job 38.27 as rain refresh the Earth making it look merrily And this appearance of Christ doth well suit with what Christ promises Luk. 12.37 He will come forth and serve them as Bridegrooms used to do in some Countries Christ is the Patron of the Saints Crown and doth it Joyfully The reason why Christ doth so jâ—yfully crown his righteous Servants is 1st The sweetness and goodness of his Nature who though they receive all from him yet loves them for his own Graces 2dly From that sympathy that is between Christ and those that are righteous Psal 11. the Righteous Lord loveth Righteousness This consideration may inform us of that unspeakable difference which shall be in this day between the face of Christ towards the wicked and the righteous he speaks to the one in his wrath Psal 2. and to the other in his loving-kindness Oh the face of Christ will be set against the wicked he will in that day despise their image Psal 73.20 3dly This should provoke the Righteous to
then it is that Judgment is given to the Saints then from that time the Saints possess the Kingdom So Psal 49. The Just shall have dominion in the morning And this is plain from what St. Paul speaks Col. 3.4 When Christ who is our life shall appear 2 Thess 1.7 The Saints were to have Rest when the Lord Jesus shall be revealed from Heaven with his mighty Angels As also our Text is plain And it cannot be rationally thought that the Saints shall have Kingdom before Christ they are not to expect it before Him the Reign of the Saints is contemporary with Christ's neither can it be supposed that they shall have it before they have past Christ's Bar and are acquitted by Him Therefore St. Paul exhorts the Church to judge nothing before the time and that is when Christ shall appear when every man shall have praise of God This Part doth instruct us in the greatness and compleatness of the Saints Reward What can be compleater and greater than a Crown and Kingdom Is it not the ultimate of all aims and endeavours of this World the highest of all Attainments on Earthâ— is a Kingdom Therefore this was the saying of Saul concerning David when the people sung of him in the dances Saul hath slain his thousands and David his ten thousands and saith Saul what can he have more but the Kingdom Be therefore affected with the greatness of this Reward This Consideration might serve to satisfie a righteous Person in the lowest condition they can be brought into in this world the contemplation of this Glory this is the root of the twenty four Elders Song Rev. 5. Thou hast made us unto our God Kings and Priests and we shall reign on the Earth and you that are interessed in it upon good grounds long for it it is not unwarrantable it is but like Christ who sits at God's right hand expecting looking waiting till he make his foes his footstool And labour to walk worthy of this Kingdom and Glory which that ye may do observe these rules 1. Labour to be loose from this present World This is the proper use that Christ makes of the same premises Luke 12.32 33. Sell what you have give al â—s 2. Rejâ—ice in hope of this glory Rom. 5. Rom. 12. 3. Do not make haste unwarrantably towards this Kingdom 4. Do not envy at the prosperity of the wicked thâ—u hast no cause to envy at their state See how pertinently David doth urge this Psal 37. throughout Part. 8. That the Reward of the Saints is a prepared made ready Glory the Kingdom is prepared In handling this Part I shall 1. shew how the Scriptures elsewhere speak in this language 2. what is intended in this kind of speaking and so make the application Briefly That the glory of the Saints is prepared see Esa 64.4 Men have not seen nor heard what God hath prepared for them that wait for him which St. Paul recites 1 Cor. 2.9 only differs the word wait into love him We have David speaking in this language Psal 31.19 That this Kingdom is prepared for some out Lord seems to grant in his reply to the mother of Zebedees Sons Math. 20.11 It shall be given saith he to them for whom it is prepared But what is Comprehended in this saying prepared I Answer first it sets forth the certainty of it Because to be prepared ordained and established is the same in Scriptures Isa 30. where we have these two made convertible teâ—rms ordained prepared spoken of â—ophet And so may that place be understood as I shewed before Rom. 9.23 this was ordained established for you 2. To make ready or prepare supposeth a proportioning or making fit or suitable 3. To make a thing by Skill and Art as Noah's Ark is said to be prepared that is by pains and art Heb. 11. he prepared an Ark or framed an Ark. So God framed this Kingdom 4. To prepare is to beautifie and adorn and thus the new Jerusalem is said to be prepared as a bride adorned for her husband Rev. 21. Take only this word by the way Consider your inheritance is ready for you do you labour to be ready for that it is made ready for thee in particular and none else the Righteous only with Christ exclusive of all others it was prepared for them that are righteous only And this was shadowed out in the choice qualifications of those first to be Rulers Exod. 18. the counsel of Jeâ—hrâ— to Moses They must be men fearing God and hating Covetousness 2 Sam. 23.3 They that rule over men must be Just must be Righteous and it was more eminently held forth in chose Judges set up by God in the second age of the world when God himself is said to be their King 1 Sam. 12.12 but as a Just punishment 〈◊〉 their Sin God suffered them to go out of this path But all the while that the unrighteous Rule David tells us that the Foundation of the earth are out of course Psal 75. Psal 82. which are plain to this But how will it be when it is in course Daniel tells us chap. 7.18 22 27. four times exprest the Rule and Dominion shall be in the Saints not Saints in their own or other mens thoughts but Saints and righteous so reckoned and allowed possess the Kingdom prepared for you saith Christ with an emphasis whom I acquit at my bar for Saints By way of Use I only leave this one word of Information We may from hence be satisfied of the infallible certainty of the righteous inheriting it is prepared ordained and appointed for thee and all the Devils in hell cannot turn it aside This the prophet Isaiah foresaw Chap. 24 he heard songs from the utmost parts of the earth glory to the righteous the House of the righteous shall be exalted Psal 75. last Part. 10. The 10th and last Part respects the antiquity of this Provision it was provided for the Righteous before the Foundations of the World the Part was this That the reward of the righteous was one of those first and most weighty concerns that was upon the heart of God before the world was made There are no things said to take their beginnings from hence but great and weighty things things ordained appointed effected before the Foundation of the world are things of weight God the Father loved Christ before the Foundation of the World Joh. 17. the Saints are chosen in Christ before the Foundation of the World Christ was appointed a Sacrifice for sin a Lamb slain before the Foundation of the World 1 Pet. 1.20 the Rest and eternal Reward before oâ— the Saints was prepared and finished amongst these weighty Concerns before or from the foundation of the world Heb. 4.3 One word of Use and so I shall close this verse From hence we may see and perceive a glimps of the unspeakable happy state of righteous persons they were the Subjects for whom Jehovah was at work before the world
people 1 Cor. 29.14 All things 〈◊〉 of thee and of thine own have we given thee And whereas many are apt to Judg that this Paâ— doth incourage man to trust to his own righteouness I Answer That our own righteousness must suâ—pose a righteousness without faith or distinct 〈◊〉 faith and that trusted in without an eye to Christ and his righteousness but know this that there in righteousness called the Righteousness of Saints and this Righteousness of Saints upon true and right beses hath an honourable esteem with Christ Rev. 19.8 the white linnen is the righteousness of Saints and John saith he that doth righteousness is righteous â— he is righteous Now because this part seems to border upon the former I shall leave but a brief word of application unto it and that is this That God 〈◊〉 no respecter of persons according to Acts 19.35 that is a certain truth which we ought to receive Now herein doth God clear himself from respect of persons in that he doth dispense to each person according to his works Part. 2. From hence we may take great incouragement to righteousness and holiness Study what St. Paul speaks 1 Cor. 15.58 Your labour is not is vain in the Lord. Part. 3. The Consideration of this part may be 〈◊〉 means to caution persons against sin because thou shalt be certain to receive according to thy works Part. 4. And the main is drawn from the reason â—here given by Christ which doth center in Charity the Part was this That Mercy Charity and Almes extended to Christs true brethren whilst here on earth is above all services acceptable to God and brings in greatest profit to a person at Christs appearance these services of Charity are superintendent above all other services whatsoever in Christians This part is sounded upon 3 Circumstances in this Text First we have the gracâ— of Charity only made mention of by Christ at this day therefore it must needs be mighty acceptable to him Secondly we have Christs favourable aspect and amicable Countenance on these thereupon Thirdly The Kingdom is received upon this very ground Almes and Charity Distribution to the poor is compared to Sowing 2 Cor. 9. which doth naturally produce increase it is a casting seed into the earth or as Solomon upon the waters In handling this part I shall speak to these five heads a few words First prove the Point in both parts the acceptance to God and profit to our selves Secondly shew the nature and root of our Alms and Charity in order to this end Thirdly offer some Scripture-Reasons why it is so Fourthly speak something to the Subjects of our Charity Fifthly make some use of the whole 1. That Charity is so acceptable to God when rightly performed See James 28. this is Called pure religion and undefiled before God or in his right this is pure Religion or the highest Reâ—â—gion 2. This is Called good Works Works of Chaâ—â— above all works are Called good Works they most 〈◊〉 all resemble God who is good to all That they aâ—â— called good works see Acts 9.16 spoken of Dorcâ— who the text saith was full of good works 1 Timâ— But which becomes women professing Godliness 〈◊〉 good works Heb. 13. But to do good and to distribute forget not for with such sacrifices God is 〈◊〉 pleased 3. The person found in the services is in Scripture called a good person Psal 112. a good man he 〈◊〉 called that is found in it 4. This service is very acceptable from those impâ—tations put upon it see Luke 11.41 But rather give almes of such things as you have and behold all thing are clean unto you It appears to be of a cleaning nature Moreover it bespeaks God to be his friend it is a pregnant place which we have Luke 16.9 Maks to your selves friends of the mammon of unrighteousness it makes God thy friend after death if it be performed from a right root 5 It appears to be acceptable in that the Lord bears those works in mind Heb. 6. God is not forgetful of your work and labour of Love shewed to his name is that you have ministred to the Saints and do Minister 6. These services appear to be an acceptable service to God because he doth declare that he loves a cheerful giver 2 Cor. 9. It is said of Cornelius that his prayers and his almes were come up in remembrance before God Acts 10. We have an eminent place Phil. 4.18 but I have all abound and I am full having received of Epaphroditus the things which were sent from you an Odour of a sweet smell a Sacrifice acceptable well pleasing to God 2ly Charity is not only pleasing to God but it is profitable to our selves 1. Here 2. Hereafter at Christ's coming 1. It is profitable here many Mercies are promised here See the singular favour shewed from God to Abimelech Jer. 39.17 18. foreshewing favour to Jeremiah when he was in the Dungeon he shall be delivered in the day of God's judgments for that reason So we have it Psal 41. He that remembreth the poor shall have many Mercies in this life preservation in sickness and deliverance from death strengthning upon the bed of languishing God will make all his bed in his sickness If these be the Qualifications God will not deliver him to the will of his enemies Oh the many merciful Promises a charitable person is under at present therefore saith Solomon Eccl. 11.2 Give a portion to seven and to eight for thou knowest not what evil shall be in the Earth that is to say that so thou mayest have mercy in an evil day See what a special present priviledg belongs to such Psal 112. Such a one shall not be afraid of evil tidings these Mercies he shall receive from God as tokens of his acceptance he shall procure the love and esteem of Men at present Oh how is a charitable person in the affections of persons the Apostle saith Rom. 5. That for a good man some would even dare to dye that is a charitable man he is so in the affections of men These are Priviledges here But 2ly Hereafter it is profitable according to our Text there is a profit Eccles 11.1 After many dayes thou shalt find it that is afteâ— this life these in the Text and Parable after many dayes shall find Psal 112. Such a one as hath dispersed to the poor his righteousness endures for ever Matth. 6. God shall reward him openly Luke 12.33 Sell the you have and give Alms provide your selves Baggâ— which wax not old Treasures in Heaven that 〈◊〉 not where no thief approacheth nor moth corrupteth 2. Cor. 9.6 But this I say he which soweth sparingly shall reap sparingly and he that soweth bountifully shall reap bountifully 1 Tim. 6.17 18 19. charge them that are rich in this world that they be not high-minded nor trust in uncertain riches but in the living God who giveth us richly all things to enjoy that they do good that
we can find but want of Charity acts of goodness and love to Christ they had been wanting in relieving Christ in his poor members not a word of swearing Whoring Murdering and debauchery Thirdly This should put all persons upon a serious and cordial examination of their state how it will be at this day with them You may find now how it will be then Fourthly Labour to bless own and love Christ in his poor members be beneficent to them you see the contrary is that which provokes Christ to this detestation of these Christ loves a cheerful giver and abhors a closefisted professor So much for the third Doctrine we now proceed to the fourth Doctrine which was this 4 Doct. That the second and positive part of the punishment of reprobates consists in real materiâ— and most exquisite misery and torment extensive to Soul and body by fire This Doctrine is the very product of our Text. In handling this Doctrine I shall prove the truth of it from other Scriptures that fire is the punishment of barren professors See Mat. 3.12 He shall throughly purge his flowr and burn up the chaff with unquenchable fireâ— From which Scripture I note these things First That Jesus Christ in his proceedings with his own people acts as a Husbandman who is gathering in his wheat with which he must needs bring in chaff also Secondly There is a necessity of threshing fanning or winnowing this his wheat in order to segregating the chaff which is here called the purging his flowr Thirdly We have a choice discovery of singular esteem for the wheat by gathering it into his garner a place for clean grain Fourthly We have contained his total and absolute rejection of the chaff They are executed under the name of chaff and that by sire That by the chaff are intended ungodly and reprobates is plain from Psal 1. Fire is the threatned punishment of the rash angry Brother spoken of Mat. 5.22 He shall be in danger of Hell fire gehenna torment This is the punishment of the Tares Mat. 13.42 They are bound in bundles and cast into a Furnace of fire This is the punishment of the bad fish gathered in the net see ver 58. They are cast into a Fornace of fire this is the punishment of him that doth not cut off his offending hand and foot Mat 18. Hell fire this is the punishment of them that worship the beast Rev. 14. Cast into a lake of fire this is the punishment of all those whose names are not in the book of life Rev. 20.15 It is true it is a question amongst some of our modern Writers whether by fire in these places is to be understood material sire but the generality are of opinion that it is to be understood material and should we depart from the literal fence and grant it to be immaterial fire it will be dangerous for it is a rule in Divinity That we are not to depart from the letter unless we be forced to it to preserve other Scriptures from violence Now I know no Scripture can be wronged by taking these Scriptures in the literal fence Secondly If we should give way to question the materiality and reality of the torments of Reprobates it will make way to question the reality of the reward of the righteous which we would believe to be real Thirdly That it is material fire we have the earnest of it in the punishment of Sodom which fire proceeded from God and was a punishment representing this we are speaking of Fourthly If this fire was immaterial or allegorical the Scripture in some place or other would have told us so as in some other cases Gal. 3. Yet we grant that this fire doth considerably differ from our ordinary fires in six circumstances First As to the unexpressible and vehement extream heat of it as one well observes If all the fire in the World were contracted in one and all the combustible matter in the World brought to it to feed it yet all this fire is but as a fire painted upon the Wall in comparison of Hell fire Therefore it is called a Fire of Brimstone a River of Brimstone Esa 30.33 Rev. 14.20 Now we know that that sort of fire made of Brimstone is of all fires most scorching and tormenting if two or three drops fall upon our flesh how will it torture it Secondly It differs from our fires as this Hell fire is made by God himself prepared compounded and ordained by God Esa 30.33 God hath been much exercised in his wisdom and counsel in contriving this fire that it might torment and his wrath blows it up and continues it Thirdly In our fires there is light as well as heat but this though it be fire yet here is no light at all but utter darkness whilst consuming fire We have it often called utter darkness Jude calls it chains of darkness and blackness of darkness Aegyptian darkness that may be felt their portion is darkness whereas the Saints portion is light Fourthly Our fires only consume or torment the bodies not touch the Soul whereas this fire taketh hold of both body and Soul as our Lord teacheth Mat. 10.28 Fear not them that kill only the body but I warn you whom you shall fear fear him that can kill Soul and Body in Hell that is after the resurrection can torment the body and mind also The reprobate in Hell hath his mind as full of torment as his body and there is reason it should be so and that they should suffer together because they sinned together for a wicked and ungenerate person sins with delight of mind as well as body We read a pretty parable of an Hebrew Doctor to this purpose There was a certain man planted an Orchard and being to take a Journey appointed certain watchmen to look unto it and preserve it from robbing by others or wronging from themselves and accordingly he appointed one man strong limbed but blind and another man that could see but was a Cripple And in his absence the blind man and the Cripple agree together the blind to carry the lame and so they robbed the Orchard When the Master understood the agreed deceit he severely punished them both together The whole is but a Parable the moral is this The body cannot act without the mind nor the mind without the body therefore they are joynt in sin and joynt in punishment Fifthly Our fires consume or annihilate all that come into them they reduce all into its own nature turn flesh into ashes but this doth not so here is not an annihilation But I shall have occasion to speak to that afterwards Sixthly This is called unquenchable fire Mat. 3. It is noted by the Learned that a river of Brimstone cannot be quenched That there is such certain punishment for the reprobate we have the general consent of the most approved Authors both ancient and modern Zanchy Austin Lambert Aquinas Gregory and many others Secondly The name of Hell
or Tophet in it self carries in the name of it torment it was drawn from the torture that the Idolatrous Jews put their Children upon They made a hollow Idol of Brass with his arms open in whose arms they put their Children when their Idol was red hot from the fire within hereupon there was great scrieching with the Children and they used to beat Drums and found Trumpets to drown the noise with This place partly from the Image and the torment is called Tophet and the punishment of the damned is in the forenamed place called Tophet Esa 30.33 That there is real torment to come for the wicked we have the testimony of the Devil who believes and fears it Mat. 8.29 Art thou come to torment us before the time the Devils believe and tremble at the thoughts of these torments So do the consciences of wicked men who have felt the earnest of it Before they went hence they have witnessed with a witness this torment We have a threefold testimony to this truth in the Parable of Dives and Lazarus the scope of which is to set forth the dreadful inexpressible torment of wicked uncharitable persons hereafter We have the testimony of Abraham we have the testimony of Dives himself we have the testimony of Christ in this case who makes this Parable Heathens have been convinced of the truth of this by the improvement of Nature We read of one who coming to visit Olympas finding him closed up in a dark Cell which by reason of heat and swarms of Gnats and stinging Flies vvas uninhabitable he being asked why he confined himself to such an afflictive place he makes answer This is a small matter of punishment if he could avoid the torment of Hell fire the stinging of Gnats is nothing to the stinging of conscience Many Heathens have been satisfied that there is bliss and torment after death But it might have seemed strange some Ages since to have spent any time to assert the truth of this real torment for wicked men after Judgment yet the unhappiness of our Age is such that there are many whose endeavours have been either to overthrow the Scriptures altogether or else to corrupt them from their simplicity in all things and in this also That the Judgment and torments of men is in their consciences here that there is no resurrection no future state all is here But I may say of such as St. Paul saith of those who did in his time deny the resurrection or say it was past as these do let them deny as much as they can yet it will not turn it aside the foundation of God stands sure there will be a resurrection and eternal Judgment to their cost who so say First From this Doctrine we may perceive the cursed nature of sin Oh what an antipathy is in the nature of God against sin See his severity against the first sin that ever was committed Gen. 3. In Paradise God curses the Serpent the woman and the man And in the end see in our Text the severity of Christ in this unspeakable torment And one thing I would beseech all our Allegorizers upon Hell torments seriously to weigh and that is the reality of Gods first punishment was it not literally as God speaks ask the Woman and she will tell you it is true in the letter of it that she brings forth in pain and do not all men really go to the dust in a literal sence for it why then should it be strange as to the time to come that Gods threatnings to the reprobate should be as really and literally performed as those in the beginning That God means as he speaks in promises precepts and threatnings may be seen in several cases the threatning of the old World the making the Ark the Bow in the Clouds which last may fully satisfie us we see with our eyes that what God said is so fulfilled there is a Bow in the Clouds Therefore have a special care of corrupting the word of God as to the precepts promises or threatnings There is no ground but Gods present silence and defer'd execution that occasions this thought This is prophesied of by God Psal 50. Because I kept silence but I will set thy sins in order God reckons all sinners to be his adversaries and he will have a time to avenge himself of his adversaries Psal 7.11 Secondly Consider what ground of lamentation with great admiration that the greatest number of persons are posting to this place of torment yet not sensible of it nor considering whither they are going there is but a thread between most men and this eternal torment And this is not only the state of the ignorant and prophane debauched world that never profest acquaintance with Christ but the greatest part of Professors also but few of them walk as a people travelling toward the right hand It is a certain truth if I understand any thing of the mind of God in Scripture that there are but a few of strict Professors in outward appearance will escape this torment And how comes this to pass First Few believe the reality of what is here said Secondly Though they do believe it yet they put the evil day far away from them they think they may yet live long and have time to prepare to prevent it though we have not one hour of time that we can call our own Thirdly Others trust to the grace mercy and tenderness of God as if they could have mercy and pardon from him when they will with a word speaking upon a dying Bed not considering that Syllable in his name Exod. 34.6 By no means clearing the guilty No know that as Gods thoughts of mercy exceed our thoughts of mercy so his thoughts of severity also Fourthly Many trust to their standing profession and relation they are Church members So were these that Christ hath to do with in this Chapter if I understand the scope of this Chapter and what do they gain at Christs hands by it Oh then consider the great and most weighty work that lyes upon each of us is to labour to escape and avoid this wrath to come And if the living and powerful belief hereof did rest upon us it would make us labour not only to deliver our selves but others See what St. Paul saith We knowing the terror of the Lord perswade men 2 Cor. 5.11 Do not be worse than Dives who according to the Parable takes pains to prevent his Brethren from coming into that place of torment Luk. 16. Fourthly Examine how the case stands with thee art thou liable to this torment if thou dye as thou art consider or art thou upon good grounds in a way of escape First If you are in a ready way to escape you are united to Jesus Christ in a work of true regeneration by Faith Love and Obedience are you now gotten out of the Kingdom of Satan Secondly Are your names written in the Book of life for all whose names are